BS  511  .T67  1898 
Torrey,  R.  A.  1856-1928 
What  the  Bible  teaches 


II 


What  the  Bible  Teaches 


A  Thorough  and  Comprehensive 
Study  of  what  the  Bible  has  to  Say 
Concerning  the  Great  Doctrines 
of  which  it  Treats 


By  R.  a.  TORREY 

Superintendent  of  the  Bible  Institute,  Chicago 
AOTHOR  OP  "how  to  bring  MEN  TO  CHRIST,"   "HOW  TO  STUDY  THB  BIBLS,"  R6, 


"  To  the  '.aiv  and  to  the  testimony  I  if  they  speak  not  according  to  tkfy 
jtord,  surely  there  is  no  morning  for  them." — Is.  viii,  20  (R,  V.). 

"He  that  hath  my  word,  let  him  speak  my  -word  faithfully.  What  it  tkt 
Aaff  to  the  wheat  ?  saith  the  Lord." — Jer.  xxiii,  28. 

*/  "Will  hear  what  Cod  the  LORD  will  speak."~¥s.  lxxxv,,v 


New  York        Chicago        Toronto 

Fleming  H.  Revell  Company 

London        and        Edinburgh 


COPYRIGHT 

1898 

By  Fleming  H.  Revell  Company 


\^^^ 


New  York:  158  Fifth  Avenue 
Chicago:  U5  North  Wabash  Ave. 
Toronto:  25  Richmond  Street,  W. 
London:  21  Paternoster  Square 
Edinburgh:      ioo     Princes    Street 


PREFACE. 

This  book  represents  years  of  study.  Ii5  contents  have 
been  tested  again  and  again  in  the  classroom — in  classes 
composed,  in  some  instances,  of  representatives  of  thirty-six 
denominations.  However,  it  is  not  supposed  for  a  moment 
that  it  exhausts  all  the  Bible  has  to  say  on  the  topics  treated, 
much  less  that  it  takes  up  and  exhausts  every  topic  dealt 
with  in  the  Bible.  The  Bible  is  the  one  inexhaustible  book. 
This  work  is  simply  an  attempt  at  a  careful,  unbiased,  sys- 
tematic, thorough-going,  inductive  study  and  statement  of 
Bible  truth.  The  method  of  the  book  is  rigidly  inductive. 
The  material  contained  in  the  Bible  is  brought  together, 
carefully  scrutinized,  and  then  what  is  seen  to  be  contained 
in  it  stated  in  the  most  exact  terms  possible.  Exactness  of 
statement  is  first  aimed  at  in  every  instance,  then  clearness 
of  statement.  Beauty  and  impressiveness  must  always  yield 
to  precision  and  clearness.  The  scripture  from  which  a  pro- 
position is  deduced  is  always  given  before  the  proposition. 
The  methods  of  modern  science  are  applied  to  Bible  study — 
thorough  analysis  followed  by  careful  synthesis.  Though  no 
Hebrew  nor  Greek  words  appear  in  the  work,  it  is  based 
upon  a  careful  study  of  the  original  text  as  decided  by  the 
best  textual  critics  (especially  Tischendorf  and  Westcott  and 
Hort  in  the  New  Testament,  though  other  editors,  and  the 
manuscripts  themselves,  have  been  considered  in  some  in- 
stances). Wherever  possible  the  text  of  the  Authorized 
Version  has  been  given.  In  many  instances  this  was  im- 
possible, as  the  Revised  Version  is  manifestly  much  more 
exact.  Had  it  appeared  that  the  Revised  Version  would  soon 
obtain  that  general  acceptance  and    use  which    it    seems  to 

I 


3  PREFACE. 

SO  richly  deserve,  the  author  would  have  adopted  it  through 
out ;  except  in  those  rare  instances  where  it  is  manifestly  in 
error.  In  ver}^  few  instances,  indeed,  has  it  been  necessary  to 
adopt  renderings  differing  from  both  the  Authorized  Version 
and  the  Revised  Version,  and  from  the  American  Appendix 
to  the  Revised    Version, 

Some  of  the  propositions  in  this  book  may  appear  new 
and  even  startling  to  many,  but  it  is  believed  that  they  fairly 
and  exactly  state  the  contents  of  the  passages  upon  which 
they  are  based. 

It  is  hoped  that  the  book  will  prove  of  interest  and  help, 
both  to  those  who  believe  in  the  Divine  origin  of  the  Bible 
and  to  those  who  do  not.  One  of  the  most  satisfactory  ways 
of  determining  whether  the  Bible  is  ^f  Divine  origin  or  not,  is 
by  finding  out  precisely  what  it  teaches  and  whether  there  is 
one  deep  philosophy  running  through  the  book  composed 
by  such  a  multiplicity  and  variety  of  human  authors.  The 
writer  must  confess  that  his  own  conviction  that  there  was 
one  Author  back  of  the  many  writers,  and  that  that  one 
Author  was  God,  has  ever  deepened  as  he  studied. 

Just  the  suggestion  of  a  few  ways  in  which  this  book  can 
be  used  with  profit: 

Its  most  apparent  use  is  as  a  classbook  in  Bible  Theology, 
its  arrangement  by  sections  and  propositions  having  had 
such  use  in  mind.  The  book  can  also  be  used  in  family 
devotions  by  those  who  desire  something  more  orderly,  sys- 
tematic and  thorough  than  the  methods  usually  employed 
in  this  important,  but  neglected,  department  of  Christian 
culture. 

It  is  hoped  that  it  may  be  helpful  also  in  private  devo- 
tional study  of  the  Bible,  While  the  book  aims  to  be 
scientific,  it  is  not  cold.  Too  much  devotional  study  of  the 
Bible  is  haphazard.  By  the  use  of  this  book  it  can  be  made 
orderly,  thorough  and  progressive. 

The  author  has  received  numerous  letters  from  groups  of 
believers    where    there    were    no    churches,   and    from    other 


PREFACE.  ,  3 

groups  In  various  churches,  asking  for  a  definite  outline  of 
Bible  study,  and  trusts  that  this  book  may  be  helpful  in 
many  such  cases.  Why,  for  example,  could  not  groups  of 
Christians  who  are  shut  out  from  ordinary  church  privileges 
gather  together  and  study  the  Bible  itself  with  the  help  of  this 
book? 

In  all  study  of  the  book  the  scriptures  given  should  first 
be  pondered  carefully ;  the  reader  should  then  put  his  own 
understanding  of  the  contents  of  those  scriptures,  in  respect 
of  the  subject  in  hand,  into  his  own  language  before  consid- 
ering the  author's  statement  in  the  proposition.  In  many 
instances  the  reader  will  thus  be  able  to  improve  upon  the 
author's  statement;  if  not,  he  will  understand  it  and  appre- 
ciate it  all  the  more  for  having  done  a  little  thinking  for 
himself. 


TABLE  OF  CONTENTS. 


BOOK  I.~WHAT   THE   BIBLE   TEACHES   ABOUT  GOD. 

Chapter  I. — God  as  Spirit,    ------       13 

God  is  spirit — What  is  spirit? — The  manifestation  of  God  in  visible 
form — ^The  Angel  of  Jehovah. 

Chapter  II. — The  Unity  of  God,  -        -        -        .       18 

Jehovah  our  God  is  one  Jehovah — A  multiplicity  of  persons  in  the  one 
God — How  can  God  be  three  and  one  at  the  same  time? 

Chapter  III. — The  Eternity  of  God,   -        -        -        -       21 

God  is  eternal;  His  existence  has  no  beginning  and  no  ending — God  is 
unchangeable — How  does  the  unchangeable  God  repent — God  self-existent; 
not  only  exists  from  eternity,  but  exists  from  Himself. 

Chapter  IV. — The  Omnipresence  of  God,     -         -         -       23 

God  is  everywhere — God  is  in  some  places  in  a  sense  that  He  is  not  in 
other  places. 

Chapter  V. — The  Personality  of  God,         -        -        -       25 

God  is  a  "  living  God,"  sees,  hears,  knows,  feels,  wills,  acts ;  is  a  person — 
Personality  distinguished  from  corporeity — God  as  creator,  sustainer,  gov- 
ernor of  the  world — God's  care  for  and  ministry  to  His  creatures. 

Chapter  VI. — The  Omnipotence  of  God,      -  -       30 

God  can  do  all  things,  nothing  too  hard  for  Him — Nature,  men,  angels, 
Satan,  all  subject  to  His  will  and  word — The  exercise  of  God's  omnipotence 
limited  by  His  own  wise  and  holy  and  loving  will. 

Chapter  VII. — The  Omniscience  of  God,      -         -        -       32 

God  knows  all  things — Knows  everything  in  nature,  in  man,  in  human 
history  and  experience — His  knowledge  extends  to  the  minutest  particu- 
lars— Knows  from  all  eternity  what  shall  be  to  all  eternity — Knows  from 
the  beginning  what  each  individual  man  will  do. 

Chapter  VIII. — The  Holiness  of  God,  -         -         -       36 

God  is  absolutely  holy — The  meaning  of  holy — The  holiness  of  God 
the  fundamental  truth  of  the  Bible,  both  O.  T.  and  N.  T.— How  the  holi- 
ness of  God  is  manifested — The  need  of  atonement  before  a  sinful  man 
can  approach  a  holy  God — The  holiness  of  God  manifested  in  the  punish* 


6  TABLE   OF   CONTENTS. 

ment  of  the  sinner — The  holiness  of  God  manifested  in  an  infinite  sacrifice 
to  save  others  from  sin  to  holiness — Practical  inferences  from  the  holiness 
of  God:  Must  draw  nigh  to  God  with  awe,  the  blackness  of  our  sin  as 
seen  in  the  white  light  of  His  holiness,  the  wonderfulness  of  the  love  of  a 
holj  God  to  sinful  men. 

Chapter  IX. — The  Love  of  God, 42 

God  is  love — What  does  "love"  mean — Whom  does  God  love — His  love 
to  sinners  and  to  saints  compared — How  the  love  of  God  is  manifested. 

Chapter  X. — The   Righteousness  or   Justice  of  God,       48 

God  is  righteous — What  does  righteous  mean  —The  ordinary  concep- 
tion of  the  righteousness  of  God  unbiblical — How  the  righteousness  of 
God  is  manifested — The  righteousness  of  God  in  its  relation  to  the  protec- 
tion of  His  people  more  prominent  in  the  Bible  than  His  righteousness  in 
relation  to  the  punishment  of  sinners. 

Chapter  XI. — The  Mercy  or  Loving-Kindness  of  God,       53 

"Mercy"  and  "loving-kindness"  different  translations  of  the  same 
word — Primary  meaning  of  the  word — God  is  plenteous  in  mercy — 
Toward  whom  the  mercy  of  God  is  manifested — How  the  mercy  of  God  is 
manifested. 

Chapter  XII. — The  Faithfulness  of  God,    -        -        -       58 

God  is  faithful — What  faithful  means;  etymology  and  usage  of  the 
Hebrew  and  Greek  words  translated  "faithful" — The  extent  of  God's  faith- 
fulness— How  the  faithfulness  of  God  is  manifested. 


BOOK  IL— WHAT  THE  BIBLE  TEACHES  ABOUT  JESUS 

CHRIST. 

Chapter  I. — The  Deity  of  Jesus  Christ,      -         -        -      68 

Sixteen  names  clearly  implying  Deity  used  of  Christ — Five  or  more 
distinctively  Divine  attributes  ascribed  to  Jesus  Christ — Seven  distinc- 
tively Divine  offices  predicated  of  Jesus  Christ — Very  many  statements, 
which  in  the  O.  T.  are  distinctively  made  of  Jehovah  God,  taken  in  the 
N.  T.  to  refer  to  Jesus  Christ — The  name  of  Jesus  Christ  coupled  again 
and  again  with  that  of  God  the  Father  in  a  way  in  which  it  would  be 
impossible  to  couple  the  name  of  any  finite  being  with  that  of  the  Deity — 
Divine  worship  to  be  rendered  to  Jesus  Christ  by  angels  and  men — The 
awful  guilt  of  rejecting  the  Divine  Christ. 

Chapter  II. — The  Subordination  of  the  Son  to  the 

Father, 85 

The  Father  greater  than  Jesus  Christ  the  Son — The  Father  begat  Jesus 
Christ  the  Son — The  Son  can  do  nothing  independently  of  the  Father — 
The  Son  sent  by  and  receiving  all  His  authority  from  the  Father — ^Jesus 
Christ  shall  ultimately  deliver  up  His  kingdom  to  the  Father — God  the 
Father,  not  Jesus  Christ  the  Son,  the  ultimate  goal— God  the  Father  is 
Jesus  Christ's  God— Jesus  Christ  is,  and  eternally  shall  be,  subordinated  to 
God  the  Father. 


TABLE    OF    CONTENTS.  7 

Chapter  III. — The   Human    Nature   of   Jesus  Christ,       8^ 

Human  names;,  Son  of  Man,  etc. — Human  physical  nature — Human 
parentage — Human  limitations,  physical,  intellectual  and  moral — Subject 
to  all  the  intellectual  and  moral  limilacions  essential  to  human  nature  — 
Linjilations  of  power — Human  relation  to  God — Human  in  all  things;  in 
every  respect  a  real  man--Ho\v  reconcile  the  Bible  doctrine  of  the  true 
Deity  of  Jesus  Christ  with  the  Bible  doctrine  of  the  real  human  nature 
of  Christ. 

Chapter  IV. — The  Character  of   Jesus  Christ,  -       97 

Section  I.  The  Holiness  of  Jesus  Christ:  Jesus  Christ  is  holy,  abso- 
lutely holy,  the  Holy  One — How  the  holiness  of  Jesus  Christ  manif(.bts 
itself — Witnesses  to  the  holiness  of  Jesus  Christ. 

Section  II.  The  lyove  of  Jesus  Christ  to  God  the  Father:  The  one 
thing  that  Jesus  Christ  desired  the  world  to  know  about  Himself  was  that 
He  loved  the  Father — How  the  love  of  Jesus  Christ  to  the  Father  mani- 
fested itself. 

Section  III,  The  Love  of  Jesus  Christ  to  Men:  Whom  among  men 
did  Jesus  Christ  love — His  general  love  and  His  special  love — How  the 
love  of  Jesus  Christ  to  men  has  manifested  itself,  is  manifesting  itself,  and 
will  manifest  itself  "in  the  ages  to  come." 

Section  IV.  Jesus  Christ's  Love  for  Souls:  The  purpose  of  His  coming 
into  the  world — His  watch  for  and  pursuit  of  the  lost — His  joy  over  souls 
saved — His  grief  over  lost  souls  that  refused  to  be  saved— His  sacrifice  to 
save  souls. 

Section  V.  The  Compassion  of  Christ:  The  objects  of  Christ's  compas- 
sion— The  way  in  which  the  compassion  of  Christ  was  manifested. 

Section  VI.  The  Prayerfulness  of  Jesus  Christ:  Jesus  Christ  was  a 
man  of  prayer — When  Christ  prayed — Where  Christ  prayed — With  whom 
Christ  prayed — In  whose  behalf  Christ  prayed — How  Christ  prayed — The 
effect  of  Christ's  prayers. 

Section  VII.  The  Meekness  and  Gentleness  of  Jesus  Christ:  What  is 
meekness — How  the  meekness  of  Christ  was  manifested. 

Section  VIII.  The  Humility  of  Jesus  Christ:  Ten  ways  in  which  the 
humility  of  Christ  manifested  itself. 

Chapter  V. — The  Death  of  Jesus  Christ,    .         -        -     144 

The  importance  of  His  death — The  purpose  of  His  death — For  whom 
Christ  died — The  results  of  Christ's  death:  (i)  In  relation  to  men  in  gen- 
eral, (2)  In  relation  to  believers,  (3)  In  relation  to  the  Devil  and  his  angels, 
(4)  In  relation  to  the  material  universe — The  purging  of  the  heavenly 
things  by  the  atoning  blood  of  Christ — The  immense  sweep  of  the  atone- 
ment. 

Chapter  VI. — The  Resurrection  of  Jesus  Christ,      -     166 

The  Resurrection  of  Christ  the  Gibraltar  of  Christian  evidences  and 
Waterloo  of  Rationalism  and  Infidelity — The  conclusive  and  unanswerable 
proof  that  Jesus  was  raised  from  the  dead — Admissions  of  Strauss,  Baur, 
Schenkel  and  Renan — The  doctrinal  importance  of  the  Resurrection  of 
Christ — The  manner  of  the  Resurrection — The  results  of  the  Resurrection. 

Chapter  VII. — The  Ascension  or  Exaltation  of  Jesus 

Christ, 187 

The  fact  of  the  Ascension — The  manner  of  the  Ascension  and  Exalta- 
tion— The  purpose  of  the  Exaltation  of  Jesus  Christ — The  results  of  the 
Exaltation. 


8  TABLE   OF  CONTENTS. 

Chapter  VIII. — The   Coming   Again   of   Jesus  Christ,     193 

The  fact  of  His  coming  again — Have  the  promises  concerning  Christ's 
coming  again  been  fulfilled,  in  the  coming  of  the  Holj  Spirit,  the  destruc- 
tion of  Jerusalem,  the  death  of  the  individual  believer,  or  any  other  event 
or  series  of  events  that  have  already  come  to  pass — The  importance  of  the 
doctrine  of  the  coming  again  of  Jesus  Christ — The  manner  of  Christ's 
coming  again — Stages  or  steps  in  the  coming  again  of  Jesus  Christ — The 
purpose  of  Christ's  coming  again — The  results  of  Christ's  coming  again: 
(i)  As  regards  God,  (2)  As  regards  the  Church,  (3)  As  regards  Israel,  (4) 
As  regards  the  (Gentile)  nations  and  unregenerate  individuals,  (5)  As 
regards  human  society  as  a  whole,  (6)  As  regards  the  Anti-Christ  and  the 
Devil,  (7)  As  regards  the  physical  universe — The  time  of  Christ's  coming 
again — Is  it  pre-millennial  or  post-millennial — Is  the  world  getting  better? 


BOOK  III.— WHAT  THE  BIBLE  TEACHES    ABOUT  THE 
HOLY  SPIRIT. 

Chapter  I. — The  Personality  of  the  Holy  Spirit,     -     225 

The  importance  of  the  doctrine — The  fact  of  the  personality  of  the 
Holy  Spirit — The  use  of  personal  pronouns  in  speaking  of  the  Holy  Spirit 
— Personal  qualities  ascribed  to  the  Holy  Spirit — Personal  acts  ascribed  to 
the  Holy  Spirit — Personal  offices  predicated  of  the  Holy  Spirit — Personal 
treatment  predicated  of  the  Holy  Spirit. 

Chapter  II. — The  Deity  of  the  Holy  Spirit,      -         -     230 

Divine  Attributes — Divine  Works — Statements  which  refer  to  Jehovah 
in  the  O.  T.  applied  to  the  Holy  Spirit  in  the  N.  T. — The  way  in  which  the 
name  of  the  Holy  Spirit  is  coupled  with  that  of  the  Father  and  the  Son — 
The  Divine  Name  applied  to  the  Holy  Spirit. 

Chapter  III. — The    Distinction    of    the    Holy   Spirit 

FROM  the  Father  and  from  His  Son,  Jesus  Christ,     234 

A  clear  distinction  drawn  between  the  Holy  Spirit  and  the  Father  and 
the  Son — The  Son  prays  to  the  Father,  and  the  Father  sends  a  third  per- 
son, the  Spirit,  in  answer  to  the  prayers  of  the  Son — Is  the  doctrine  of  the 
Trinity  in  the  Bible.!* 

Chapter  IV. — The  Subordination  of  the  Holy  Spirit 

TO  the  Father  and  the  Son,  ....     236 

Sent  by  the  Father  and  the  Son— Called  "the  Spirit  of  God,"  "the 
Spirit  of  Christ,"  and  "the  Spirit  of  Jesus" — Speaks  not  from  Himself — 
His  work  to  glorify  Christ. 

Chapter  V. — The  Names  of  the  Holy   Spirit,     -        -     238 

Significance  of  name  "The  Spirit"— "The  Spirit  of  Jesus  Christ"— 
"The  Holy  Spirit"— "The  Holy  Spirit  of  Promise"— "The  Spirit  of 
Truth"— "The  Spirit  of  Life"— "The  Spirit  of  Grace"— "The  Spirit  of 
Glory"— "The  Eternal  Spirit"— The  Paraclete. 


TABLE   OF    CONTENTS.  9 

Chapter  VI. — The  Work  of  the  Holy  Spirit,     -        -     245 

The  work  of  the  Holy  Spirit  in  the  universe:  Creation,  preservation, 
evolution  by  the  Spirit's  power — The  work  of  the  Holy  Spirit  in  man  in 
general — The  work  of  the  Holy  Spirit  in  the  believer — Regeneration  and 
the  indwelling  Spirit — The  Holy  Spirit  setting  the  believer  "free  from  the 
law  of  sin  and  death  " — The  Holy  Spirit  strengthening  the  believer — The 
witness  of  the  Spirit — The  fruit  of  the  Spirit — Guiding  into  all  the  truth — 
Bringing  to  remembrance — Revealing  "the  deep  things  of  God,"  and 
interpreting  His  own  revelation — Imparting  power  to  impart  to  others  the, 
truth  taught  to  us — Teaching  to  pray — Inspiring  thanksgiving — Inspiring 
and  guiding  in  acceptable  worship — Calling  men  to  work — The  Holy 
Spirit's  practical  guidance  in  daily  life. 

Chapter  VII. — The    Baptism   and   Filling    with    the 

Holy  Spirit,       .--.----     269. 

What  is  the  Baptism  with  the  Holy  Spirit — Results  of  the  Baptism  with 
the  Holy  Spirit — The  necessity  of  the  Baptism  with  the  Holy  Spirit — For 
whom  is  the  Baptism  with  the  Holy  Spirit — The  refilling  with  the  Holy 
Spirit — How  the  Baptism  with  the  Holy  Spirit  may  be  obtained. 

Chapter  VIII. — The    Work    of    the   Holy    Spirit   in 

Prophets  and  Apostles,  -        -  ...     381 

Differs  from  His  work  in  other  believers — Truth  that  could  not  be  dis- 
covered by  the  unaided  processes  of  human  reasoning,  revealed  to  prophets 
and  apostles  in  the  Spirit — The  revelation  made  to  prophets  independent 
of  their  own  thinking — The  prophets  spake  from  God — The  Holy  Spirit 
the  real  speaker — The  Holy  Spirit  taught  the  words  which  prophets  and 
apostles  uttered,  as  well  as  the  concept — How  account  for  variations  in 
diction  and  style. 

Chapter  IX. — The  Work  of  the  Holy  Spirit  in  Jesus 

Christ,        -------.-    287 

Begotten  of  the  Holy  Spirit — Lived  a  holy  life  in  the  power  of  the 
Spirit — Anointed  for  service  by  the  Holy  Spirit — Led  by  the  Spirit — 
Taught  by  the  Spirit — Wrought  His  miracles  in  the  power  of  the  Spirit — 
Was  raised  from  the  dead  by  the  power  of  the  Holy  Spirit. 


BOOK  IV.— WHAT  THE  BIBLE  TEACHES  ABOUT  MAN. 
Chapter  I. — Man's  Original  Condition,       ...    293 

Created  in  the  image  of  God,  after  His  likeness — ^To  what  does  the 
image  and  likeness  of  God  refer — Man's  great  intellectual  capacity  as  he 
came  from  the  hands  of  his  Maker — Created  without  sin. 

Chapter  II. — The  Fall, 296 

The  First  Man  fell — Steps  in  the  fall— Through  the  one  man's  di»o* 
bedience  the  many  made  sinners. 


lO  TABLE    OF   CONTENTS. 

Chapter  III. — The  Present  Standing  Before  God 
AND  Condition  of  Men  Outside  of  the  Redemp- 
tion that  is  in  Christ  Jesus,  -        ...       -     298 

No  distinction,  all  sinners— Every  mouth  stopped — All  under  a  curse — 
Children  of  the  Devil — Darkened  in  understanding,  deceitful  in  heart,  the 
entire  moral  and  intellectual  nature  corrupted  hy  sin — Lost. 

Chapter  IV. — The    Future    Destiny     of    those    who 

Reject  the  Redemption  that  is  in  Christ   Jesus,     303 

Where  Christ  has  gone  they  cannot  come — A  resurrection  to  judg- 
ment— Eternal  destruction  from  the  presence  of  the  Lord — The  eternal 
fire  prepared  for  the  Devil  and  his  angels — The  lake  that  burneth  with 
fire  and  brimstone — Is  the  fire  literal — Is  the  lake  of  fire  a  place  of 
continued  conscious  torment,  or  a  place  of  annihilation  of  being,  or  a  / 
place  of  non-conscious  existence — Biblical  usage  of  "death"  and  "destruc-  / 
tion" — Is  the  condition  of  torment  absolutely  endless — Meaning  of 
"eternal"  and  of  "for  ever  and  ever" — Is  there  another  opportunity  for 
those  who  never  heard  of  Christ  in  this  life — Objections  considered — 
Shallow  views  of  sin  and  of  God's  holiness  and  of  Christ's  glory  and  His 
claims,  at  the  bottom  of  weak  theories  of  the  doom  of  the  impenitent — 
What  about  our  impenitent  friends — How  to  preach  the  doctrine. 

Chapter  V. — Justification,    -   ■*"   -         -        -         -        -     315 

What  does  justify  mean — How  are  men  justified  before  God — The 
extent  of  justification — The  time  of  justification — The  results  of  justification 

Chapter  VI, — The  New  Birth,      -----     324 

What  is  the  New  Birth — The  results  of  the  New  Birth — The  necessitjr 
of  the  New  Birth — How  men  are  begotten  again. 

Chapter  VII. — Adoption, 336 

What  is  Adoption — Etymology  and  usage  of  the  word  so  translated — 
The  origin  and  ground  of  Adoption — Who  receive  the  grace  of  Adoption — 
When  does  Adoption  occur — The  proof  of  our  Adoption — The  results  of 
Adoption. 


Chapter  VIII. — Sanctification,     -----    340 

What  does  Sanctification  mean — Three  Biblical  uses  of  the  word 
i  "sanctify" — How  are  men  sanctified — When  does  Santiflcation  take  place — 
'    The  results  of  Sanctification. 

Chapter  IX. — Repentance,     ------     352 

The  importance  of  the  subject — What  is  Repentance — Etymology  and 
usage  of  words  so  translated — How  Repentance  is  manifested — The  results 
of  Repentance — How  Repentance  is  effected. 

Chapter  X. — Faith,         -------    362 

Meaning  of  "Faith"  in  general — Meaning  of  "Faith"  when  used  ia 
connection  with  prayer — Meaning  of  "Faith"  when  used  in  connection 
with   God — Meaning  of  "Faith"   when   used   in   connection   with   Jesuf 


TABLE   OF   CONTENTS.  H 

Christ— Saving  Faith — The  Character  of  Saving  Faith,  or  how  we  must 
believe  in  order  to  be  saved — The  Contents  of  Saving  Faith,  or  what  we 
must  believe  in  order  to  be  saved — How  Faith  is  manifested — The  results 
of  Faith— How  to  get  Faith. 

Chapter  XI. — Love  to   God, 384 

The  importance  of  Love  to  God — How  Love  to  God  is  manifested — 
Results  of  Love  to  God  under  both  covenants — How  to  get  Love  to  God 

Chapter  XII. — Love  to  Christ, 388 

Its  importance — How  Love  to  Christ  is  manifested — Results  of  Love  to 
Christ — How  can  we  attain  unto  Love  to  Christ. 

Chapter  XIII. — Love  to  Man,        .         -        -         .         .     393 

What  is  Love — Objects  of  Christian  Love — Characteristics  of  Christian 
Love — How  Love  to  man  is  manifested — The  importance  of  Love  to  man 
—The  blessings  that  result  from  Love  to  man — How  Love  to  man  is 
obtained. 

Chapter  XIV. — Prayer, 408 

Who  can  pray  so  that  God  will  hear— To  whom  to  pray — For  whom  to 
pray — When  to  pray — For  what  to  pray — Prayers  relating  to  God,  to 
ministers  of  the  word,  spiritual  blessings,  temporal  blessings — How  to 
pray — Hindrances  to  prayer — The  results  of  prayer. 

Chapter  XV. — Thanksgiving, 456 

The  duty  of  giving  thanks — To  whom  to  give  thanks — Who  can  offer 
up  acceptable  thanksgiving — For  what  to  give  thanks — When  to  give 
thanks — How  to  give  thanks. 

Chapter  XVI. — Worship,  -         -         -         -         -        -471 

What  is  worship — Prayer  and  thanksgiving  not  worship — Whom  to 
worship — The  duty  of  worship — God  seeking  worshippers — Saved  to 
■worship — When  to  worship — How  to  worship — Four  blessed  results  of 
true  worship. 

Chapter  XVII. — The   Believer's  Assurance,         -        -    479 

The  believer  in  Christ  may  know  that  he  has  eternal  life — How  we 
may  know  that  we  have  eternal  life — The  testimony  of  the  Word,  of  the 
Spirit,  of  the  life  itself — The  testimony  of  the  Spirit,  what  is  it — How  tot 
obtain  Assurance. 

Chapter  XVIII. — The  Future  Destiny    of   Believers,     485 

"He  that  doeth  the  will  of  God  abideth  forever" — Never  see  death — 
Sleeping  in  Jesus — Absent   from   the   body   at  home  with  the  Lord — The  , 

resurrection  body — A  body  like  unto  the  body  of  the  glory  of  our  Lord       y' 
Jesus  Christ — Characteristics    of  the    resurrection    body — Caught  up  to 
meet   the   Lord  in  the  air — Ever  with   the   Lord — Where   shall   we  be — 
Rest — Beliolding   the   glory   of   the    Lord — Like    Christ — Manifested    *n 


12  TABLE   OF   CONTENTS. 

glory — The  glory  of  the  Lord  Jesus  ours  also — Sharers  in  God's  glory  and 
kingdom — Enter  "thou  into  the  joy  of  thy  Lord  ' — Three  crowns — Given 
a  kingdom — Character  of  the  kingdom — The  rewards  of  the  overcomer — 
All  tears  wiped  away,  no  death,  mourning,  crying  nor  pain  any  more — 
Unreprovable  before  God,  a  glorious  church,  not  having  spot  nor  wrinkle 
nor  any  such  thing — An  inheritance  incorruptible,  undefiled  and  that 
fadeth  not  away. 


BOOK  v.— WHAT  THE  BIBLE  TEACHES  ABOUT 
ANGELS. 

Chapter  I. — Angels:  Their  Nature,  Position,  Number 

AND  Abode,         .---.-..     501 

Their  nature  and  position — The  number  of  the  Angels — The  abode  of 
the  Angels. 

Chapter  II. — The  Work  of  Angels,      .        -        -        .     506 

Their  work  in  behalf  of  the  heirs  of  salvation — The  law  given  through 
Angels — Their  presence  with  the  Lord  Jesus  at  His  coming — The  execu- 
tioners of  God's  wrath  toward  the  wicked. 


BOOK  VL— WHAT  THE  BIBLE  TEACHES   ABOUT  THE 
DEVIL,  OR  SATAN. 

Chapter    I. — The  Devil:  His  Existence,  Nature,  Position 
AND  Character,         .......     513 

The  Devil  and  demons — The  existence  of  a  personal  Devil — ^The 
position  and  nature  of  Satan — The  prince  of  the  power  of  the  air,  prince 
of  this  world — Satan's  power — Satan's  cunning — Satan's  wickedness — 
Satan's  malignity — Satan's  cowardice. 

Chapter  II. — Ezekiel  xxviii,  -----    520 

To  whom  does  the  passage  refer — ^The  Anti-Christ  and  Satan — Satan's 
original  condition — The  Garden  of  God — The  anointed  cherub  that 
covereth — The  stones  of  fire. 

Chapter  HI. — The  Abode  and  Work  of   Satan,  -     526 

Satan  in  heaven — Satan  on  earth — Satan  the  author  of  sin,  sickness  and 
death — Satan  the  tempter — Satan  and  the  word  of  God — Satan  and  his 
messengers — Satan  and  the  servants  of  God. 

Chapter  IV. — Our    Duty    Towards    Satan    and    His 

Destiny, 532 

Our  duty — Satan  has  no  share  in  redemption — The  eternal  fire  prepared 
for  him  and  his  angels — Already  brought  to  naught— Satan  during  th« 
thousand  years  and  in  eternity. 


BOOK  I. 

WHAT  THE  BIBLE  TEACHES  ABOUT  GOD 


CHAPTER  L 

GOD  AS  SPIRIT. 

As  the  aim  of  this  book  is  to  ascertain  and  state  in  system- 
atic form  what  the  Bible  teaches,  the  method  pursued  will  be 
to  first  give  the  Scripture  statements,  and  then  sum  up  their  con- 
tents in  a  proposition,  following  the  proposition  by  such  com- 
ments as  may  appear  necessary. 

I.    The  fact  that  God  is  Spirit. 

Jno.  4: 24 — "  God  is  {a)  Spirit:  and  they  that  worship  him  must  wor- 
ship him  in  spirit  and  in  truth." 

FIRST  PROPOSITION:     God  is  Spirit. 

Question:     What  is  spirit? 

Answer:  Luke  24:39 — "Behold  my  hands  and  my  feet,  that 
it  is  I  myself:  handle  me  and  see;  for  a  spirit  hath  not  flesh  and 
bones,  as  ye  see  me  have."  A  spirit  is  incorporeal,  invisible 
reality.  To  say  God  is  spirit  is  to  say  God  is  incorporeal  and  in- 
visible.     (Compare  Deut.,  4: 15-18.) 

Question:  What  does  it  mean,  then,  when  it  says  in  Gen. 
1 :  27:     "  God  created  man  in  his  oicn  image  ?  " 

The  answer  to  this  question  is  plainly  given  in  the  following 
passages: 

Col.  3:10 — "And  have  put  on  the  new  man,  which  is  renewed  in 
knowledge  after  the  image  of  him  that  created  him." 

Eph.  4:  23,  24 — "And  be  renewed  in  the  spirit  of  your  mind;  and  that 
ye  put  on  the  new  man,  which,  after  Cod,  is  created  in  righteousness 
and  true  holiness." 

Col.  i:  15 — "  Wlio  is  the  ifnage  of  the  invisible  God,  the  first-born  of 
every  creature."    (Compare  '  Tim.  1:17.) 

The  words  "image"  and  "likeness"  evidently  do  not  refer 
to  visible  or  bodily  likeness,  but  to  intellectual  and  moral  like- 
ness— likeness  "in  knowledge,"  " righteousness "  and  "holiness 
of  truth." 


14  What  the  Bible  Teaches 


IL    The  manifMtatloii  of  Spirit  In  risible  form. 

Jno.  1:33 — "And  John  bare  record,  saying,  I  saw  the  Spirit  descend* 
ing  from  heaven  like  a  dove,  and  it  abode  upon  him." 

Heb.  1:7 — "And  of  the  angels  he  saith,  who  maketh  his  angeU 
spirits  and  his  ministers  a  flame  of  fire." 

SECOND  PROPOSITION:      That  tohich  ia  spirit  may  man\f4t$ 

itself  in  visible  form. 

III.    God  manifeHted  In  Tislble  form. 

Ex.  24: 9,  10— "  Then  went  up  Moses,  and  Aaron,  Nadab  and  Abihu: 
and  seventy  of  the  elders  of  Israel;  and  /Aey  saw  the  God  of  Israel, 
and  there  was  under  his  feet  as  it  were  a  paved  work  of  sapphire  stone, 
and  as  it  were  the  body  of  heaven  in  his  clearness." 

THIRD  PROPOSITION:  God  has  in  times  past  manifested  Him> 
self  in  visible  form. 

T.    What  was  seen  In  these  manifestations  of  God. 

Jno.  i:  18 — "  A^<?  man  hath  seen  God  at  any  time;  the  only  begotten 
Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared  Him." 

Ex.  33: 18-23 — "And  he  said,  I  beseech  thee,  show  me  thy  glory. 
And  he  said,  I  will  make  all  my  goodness  pass  before  thee,  and  I  will 
proclaim  the  name  of  the  Lord  before  thee;  and  will  be  gracious  to 
whom  I  will  be  gracious,  and  will  show  mercy  on  whom  I  will  show 
mercy.  And  he  said.  Thou  canst  not  see  my  face,  for  there  shall  no 
man  see  me  and  live.  And  the  Lord  said.  Behold,  there  is  a  place  by 
me,  and  thou  shalt  stand  upon  a  rock.  And  it  shall  come  to  pass, 
while  my  glory  passeth  by,  that  I  will  put  thee  in  a  cleft  of  the  rock, 
and  I  will  cover  thee  with  my  hand  while  I  pass  by.  And  I  will  take 
away  my  hand,  and  thou  shalt  see  my  back  parts,  but  my  face  shall  not 
be  seen." 

FOURTH  PROPOSITION:  That  which  was  seen  in  these  mani- 
festations of  God  was  not  God  Himself — God  in  His  invisible 
essence — but  a  manifestation  of  God. 

Question:  Is  there  any  contradiction  between  Er.  24:  9, 10 
(<«  Then  went  up  Moses,  and  Aaron,  Nadab  and  Abihu,  and  seventy 
of  the  elders  of  Israel ;  and  they  saw  the  God  of  Israel "),  Is.  6 : 1  ('*  In 
the  year  that  king  Uzziah  died  I  saw  also  the  Lord  sitting  upon  a 
throne,  high  and  lifted  up,  and  his  train  filled  the  temple  "),  and 


God  as  Spirit  15 

/no.  1:18  ("No  man  hath  seen  God  at  any  time;  the  only  begotten 
Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared  Him")? 
Answer:  None  whatever.  To  illustrate:  A  man  may  see  th« 
reflection  of  his  face  in  a  glass.  It  would  be  true  for  the  man  to 
say  "  I  saw  my  face,"  and  also  true  to  say  "I  never  saw  my  face." 
Somen  have  seen  a  manifestation  of  God,  and  it  is  perfectly  true  to 
say  those  men  saw  God.  No  man  ever  saw  God  as  He  is  in  His 
invisible  essence,  and  so  it  is  perfectly  true  to  say:  "No  man 
hath  seen  God  at  any  time." 

Under  this  head  of  manifestations  of  God  belongs  *  *  The 
angel  of  the  Lord  "  in  O.  T.  Clear  distinction  is  drawn  in  the 
Bible  in  the  original  languages  between  '<  An  angel  of  the  Lord  " 
and  "The  angel  of  the  Lord."  The  RV.  always  preserves  this 
distinction;  the  A.V.  does  not. 

Gen.  16:7-10, 13 — "  Andtheangel  of  the  Lord  found  her  by  a  foun- 
tain oi  water  in  the  wilderness,  by  the  fountain  in  the  way  to  Shur. 
And  he  said,  Hagar,  Sarai's  maid,  whence  comest  thou  and  whither 
wilt  thou  go?  And  she  said,  I  flee  from  the  face  of  my  mistress  Sarai. 
And  the  angel  of  the  Lord  said  unto  her,  return  to  thy  mistress, 
and  submit  thyself  unto  her  hands.  And  the  angel  of  the  Lord  said 
unto  her,  I  will  multiply  Wvj  seed  exceedingly,  that  it  shall  not  be  num- 
bered for  multitude.  And  she  called  the  name  of  the  Lord  that  spak* 
unto  her.  Thou  God  seest  me:  for  she  said.  Have  I  also  here  looked  . 
after  him  that  seeth  me  ?  "  j 

Here  "  the  angel  of  the  Lord  "  in  verse  10  is  clearly  identi- 
fied with  the  Lord  (Jehovah)  in  verse  13. 

Gen.  21: 17,  18 — "And  God  heard  the  voice  of  the  lad:  and  the  angel 
of  God  called  to  Hagar  out  of  heaven,  and  said  unto  her.  What  aileth 
thee,  Hagar?  fear  not;  for  God  hath  heard  the  voice  of  the  lad  where 
he  is.  Arise,  lift  up  the  lad,  and  hold  him  in  thy  hand;  for  Iwillmakt 
him  a  great  nation. ' ' 

Gen.  22:  II,  12—"  And  the  angel  of  theLoRDcalled  unto  him  out  of 
heaven  and  said,  Abraham,  Abraham:  and  he  said.  Here  am  I.  And  he 
said.  Lay  not  thine  hand  upon  the  lad,  neither  do  thou  anything  unto 
him;  for  now  I  know  that  thou  fearest  God,  seeing  thou  hast  not  with- 
held thy  son,  thine  only  son,  from  me." 

Here  "  the  angel  of  the  Lord  "  in  verse  11  is  identified  with 
8-od  in  verse  12, 

Judges  2:1,2,  R.V.— "  And  the  angel  of  the  Lord  came  up  from  Gilgal 
to  Bocbim,  and  he  said,  /made  you  to  go  up  out  of  Egypt,  and  have 
brought  you  unto  the  land  which  /  sware  unto  your  fathers:  and  J 
said,  /will  never  break  my  covenant  with  you:  And  ye  shall  make  no 
covenant  with  the  inhabitants  of  this  land;  ye  shall  throw  down  theif 
mitars:  but  ye  have  not  hearkened  to  my  voice;  why  have  ye  done  this?  *• 


l6  What  the  Bible  Teaches 

Here  "  the  angel  of  the  Lord  "  distinctly  says  '<  /"  did  what 
Jehovah  did.  (See  also  Judges  6: 11-14,  19-24,  R.V.,  especially 
verse  14.) 

A  very  noteworthy  passage  is: 

Gen.  i8:  i,  2,  g,  lo,  13, 14,  16 — "And  the  Lord  appeared  unto  him  in 
the  plains  of  Mamre,  and  he  sat  in  the  tent  door  in  the  heat  of  the  day. 
And  he  lifted  up  his  eyes  and  looked,  and,  lo,  three  men  stood  by  him: 
and  when  he  saw  them  he  ran  to  meet  them  from  the  teut  door,  and 
bowed  himself  toward  the  ground.  And  they  said  unto  him,  Where  is 
Sarah,  thy  wife?  And  he  said.  Behold  in  the  tent,  kadhcsaid,  /will 
certainly  return  unto  thee  according  to  the  time  of  life,  and, lo,  Sarah,  thy 
wife,  shall  have  a  son.  And  Sarah  heard  it  in  the  tent  door,  which  was 
behind  him.  And  the  Lord  said  unto  Abraham,  wherefore  did  Sarah 
laugh,  saying.  Shall  I  of  a  surety  bear  a  child,  which  am  old  ?  Is  any- 
thing too  hard  for  the  Lord  ?  At  the  time  appointed  I  will  return  unto 
thee,  according  to  the  time  of  life,  and  Sarah  shall  have  a  son.  And  the 
men  rose  up  from  thence,  and  looked  toward  Sodom;  and  Abraham  went 
with  them  to  bring  them  on  tlie  way." 

In  these  verses  one  of  the  three  clearly  identifies  himself  with 
the  Lord  or  Jehovah.  In  the  nineteenth  chapter  (v.  1)  only 
two  come  to  Sodom.  One  has  remained  behind,  two  have  gone 
on.     Who  the  one  was,  appears  as  we  read  on. 

Gen.  18: 17,  20 — And  the  Lord  said.   Shall  /  hide  from  Abraham 

that  thing  which  /do.     Seeing  that  Abraham  shall  surely  become  a 

grea.t  and  mightj'  nation,  and  all  the  nations  of  the  earth  shall  be  blessed 

in  him.?     For  /  know  him,  that  he  will  command  his  children  and  his 

household  after  him,  and  thej'  shall  keep  the  way  of  the  Lord,  to  do 

justice  and  judgment;   that  the  Lord  may  bring  upon  Abraham  that 

which  he  hath  spoken  of  him.     And  the  Lord  said,  because  the  cry  of 

Sodom  and  Gomorrah  is  great,  and  because  their  sin  is  very  grievous." 

Then  in  verse  22   we  read:     "Abraham  stood   yet  before 

the  Lord  (Jehovah)."     Clearly  the  one  of  the  three  who  remained 

behind  was  Jehovah  manifested  in  the  form  of  a  man.     In  verse 

33   the  story  continues:       "The  Lord  (Jehovah)  went  his  way 

as  soon  as  he  had  left  communing  with  Abraham."     (See  also 

chapter  19:  27.) 

FIFTH  PROPOSITION:     The  angel  of  the  Lord  is  clearly  iden- 
tified with  Jehovah — a  visible  manifestation  of  Jehovah. 

Question:     Just  who  was  this  "The  angel  of  the  Lord  ?  " 
Judges  13:  18,  R.V. — "  And  the  angel  of  the  Lord  said  unto  him, 
Wherefore  asketh  thou  after  my  name,  seeing  it  is  wonderful?  " 

Compare  Isaiah  9:  6—"  For  unto  us  a  child  is  born,  unto  us  a  son 


>  God  as  Spirit  17 

is  given;  and  the  government  shall  be  upon  his  shoulder;  and  his 
name  shall  be  called  Wonderful,  Counsellor,  The  mighty  God,  The 
everlasting  Father,  The  Prince  of  Peace." 

(In  the  Hebrew,  the  word  for  "  wonderful  "  ;.n  the  passage  in 
which  "  the  angel  of  the  Lord  "  gives  it  as  his  name,  is  practi- 
cally the  same  as  the  word  in  Isaiah,  where  it  is  given  as  the  name 
of  the  coming  Christ.) 

Mai.  3: 1 — "Behold,  I  will  send  my  messenger,  and  he  shall  pre- 
pare the  way  before  me;  and  the  Lord,  whom  ye  seek,  shall  suddenly 
come  to  his  temple,  even  the  messenger  of  the  covenant,  whom  ye  de- 
light in:  behold  he  shall  come,  saith  the  Lord  of  hosts." 

Answer:  The  angel  of  the  Lord  was  the  Son  of  God  before 
His  permanent  incarnation.  (See  also  Jno.  8:56 — "Your  father 
Abraham  rejoiced  to  see  my  day:    and  he  saw  it,  and  was  glad.") 

"The  angel  of  the  Lord"  does  not  appear  after  birth  of 
Christ.  The  expression  occurs  in  A.V,,  but  is  always  a  mis- 
translation, as  the  R.V.  shows.  (See  Matt.  1:20,  28: 2 j  Luke 
2:9:  Acts  8:26;  12:7,  23,) 


CHAPTER  IL 

THE  UNITY  OF  GOD. 

L    The  Fact  of  the  Unity  of  God. 

Deut.  4:  35— "  Unto  thee  it  was  showed  that  thou  mightest  know 
that  the  Lord  he  is  God:  there  is  none  else  beside  hint." 

Deut.  6:4—"  Hear,  O  Israel:  The  Lord  our  God  is  one  Lord." 

Is.  43:10 — "Ye  are  my  witnesses,  saith  the  Lord,  and  my  serv- 
ants whom  I  have  chosen;  that  ye  may  know  and  believe  me,  and 
understand  that  I  am  he:  before  me  there  was  no  God  formed,  neither 
shall  there  be  after  me." 

Is.  44:6— "Thus  saith  the  Lord  the  King  of  Israel,  and  his  Re- 
deemer the  Lord  of  hosts;  I  am  the  first,  and  I  am  the  last;  and  be- 
sides me  there  is  no  God." 

Is.  45:  5 — "  I  am  the  Lord,  and  there  is  none  else;  there  is  no  God 
beside  me:  I  girded  thee,  though  thou  hast  not  known  me."  (See, 
also,  vv.  14,  18.) 

I  Tim.  2:  5 — "  For  there  is  one  God  and  one  mediator  between  God 
and  men,  the  man  Christ  Jesus." 

Mark  10: 18 — "And  Jesus  said  unto  him,  Why  callest  thou  me 
good  ?    There  is  none  good  but  one,  that  is  God." 

Mark  12:  29 — "  And  Jesus  answered  him,  the  first  of  all  the  com- 
mandments is.  Hear,  O  Israel;  the  Lord  our  God  is  one  Lord." 

FIRST  PROPOSITION:     The  Lord  our  God  is  one  Lord,  and 

there  is  no  God  besides  Him. 

II.    The  Nature  of  the  Diylne  Unity. 

Question:  Is  there  a  multiplicity  of  persons  in  this  one 
God? 

Answer:  (1)  The  Hebrew  word  translated  "one"  in  these 
passages  denotes  a  compound  unity — not  a  simple  unity. 

See  Gen.  2:  24— "Therefore  shall  a  man  leave  his  father  and  his 
mother,  and  shall  cleave  unto  his  wife:  and  they  shall  he  one  flesh." 

Gen.  11:6 — "  And  the  Lord  said.  Behold  the  people  is  one,  and 
they  have  all  one  language;  and  this  they  begin  to  do:  and  now 
nothing  will  be  restrained  from  them,  which  they  have  imagined  to 
do." 


The  Unity  of  God  19 

We  find  a  similar  use  of  the  Greek  word  for  "one  "  in  the 

New  Testament. 

I  Cor.  3:6-8 — "  I  have  planted,  ApoUos  watered,  but  God  gave  the 
increase.  So  then  neither  is  he  that  planteth  anything,  neither  he 
that  watereth;  but  God,  that  giveth  the  increase.  Now  he  that 
planteth  and  he  that  watereth  are  one;  and  every  man  shall  receive 
his  own  reward  according  to  his  labor." 

I  Cor.  12: 13 — "  For  by  one  Spirit  are  we  all  baptized  into  one  body, 
whether  we  be  Jews  or  Gentiles,  whether  we  be  bond  or  free:  and 
have  been  all  made  to  drink  into  one  Spirit." 

Compare  Jno.  17:22,  23 — "  And  the  glory  which  thou  gavest  me,  I 
have  given  them;  that  they  may  be  one,  even  as  we  are  one:  I  in 
them,  and  thou  in  me,  that  they  may  be  made  perfect  in  one;  and  that 
the  world  may  know  that  thou  hast  sent  me,  and  hast  loved  them,  as 
thou  hast  loved  me." 

Gal.  3:28 — "  There  is  neither  Jew  or  Greek,  there  is  neither  bond 
or  free,  there  is  neither  male  or  female:  for  ye  are  all  one  in  Christ 
Jesus." 

(2)  The  Old  Testament  word  most  frequently  used  for  God 
is  plural  in  form. 

(3)  God  uses  plural  pronouns  in  speaking  of  Himself. 
Gen.  i:  26 — "And  God  said.  Let  us  make  man  in  our  image,  after 

our  likeness:  and  let  them  have  dominion  over  the  fish  of  the  sea,  and 
over  the  fowl  of  the  air,  and  over  the  cattle,  and  over  all  the  earth, 
and  over  every  creeping  thing  that  creepeth  upon  the  earth." 

Gen.  11:7 — "  Go  to,  let  us  go  down,  and  there  confound  their  lan- 
guage, that  they  may  not  understand  one  another's  speech." 

Gen.  3:22 — " — And  the  Lord  God  said.  Behold,  the  man  is  be- 
come as  one  of  us,  to  know  good  and  evil." 

Is.  6:8 — "  Also  I  heard  the  voice  of  the  Lord,  saying.  Whom  shall 
I  send,  and  who  will  go  forth  for  us  f  Then  said  I,  Here  am  I;  send 
me." 

(4)  Zech.  2 :  10,  11 — "Sing  and  rejoice,  O  daughter  of  Zion; 
for  lo,  I  come,  and  I  will  dwell  in  the  midst  of  thee,  saith  the  Lord. 
And  many  nations  shall  be  joined  to  the  Lord  in  that  day,  and 
shall  be  my  people,  and  I  will  dwell  in  the  midst  of  thee,  and  thou 
shalt  know  that  the  Lord  of  hosts  hath  sent  me  unto  thee. " 

Here  the  Lord  (Jehovah)  speaks  of  Himself  as  sent  by  the 
Lord  (Jehovah)  of  Hosts. 

(5)  "The  Angel  of  the  Lord  "  is  at  the  same  time  distin- 
guished from  and  identified  with  the  Lord.  (See  preceding  chap- 
ter.) 

(6)  Jno.  1:1 — "  Tn  the  beejinning  was  the  Word,  and  the 
Word  was  with  God,    and  the  Word  was  God." 


20  What  the  Bible  Teaches 

(7)  v/e  shall  see  later  that  the  Father,  the  Son  and  the 
Holy  Spirit  are  all  clearly  designated  as  Divine  Beings  and  as 
clearly  distinguished  from  one  another  (e.  g.^  Matt.  3:16,  17; 
28:19;  2  Cor.  13:14.) 

Question:  How  can  God  be  three  and  one  at  the  same 
time  ? 

Answer:  He  can  not  be  three  and  one  in  the  same  sense. 
In  what  sense  can  He  be  one  and  three  ?  A  perfectly  satisfac- 
tory answer  to  this  question  is  manifestly  impossible  from  the 
very  nature  of  the  case:  (1)  Because  God  is  Spirit,  and  num- 
bers belong  primarily  to  the  physical  world,  and  difficulty  must 
arise  when  we  attempt  to  conceive  spiritual  being  in  the  forms  of 
physical  thought  (2)  God  is  infinite,  we  are  finite.  He 
"  dwells  in  the  light  no  man  can  appi'oach  unto."  Our  attempts 
at  a  philosophical  explanation  of  the  tri-unity  of  God  is  an  attempt 
to  put  the  facts  of  infinite  being  into  the  forms  of  finite  thought, 
and  of  necessity  can  be,  at  the  best,  only  partially  successful. 
This  much  we  know — that  God  is  essentially  one,  and  that  He 
also  is  three.  There  is  but  one  God:  but  this  one  God  makes 
Himself  known  to  man  as  Father,  Son  and  Holy  Spirit,  and  they 
are  separate  personalities. 

Jno.  14: 16 — "And  /will  pray  the  Father,  and  he  shall  give  you  an- 
other comforter,  that  he  may  abide  with  you  forever." 

Mark  1:10,  11 — "And  straightway  coming  up  out  of  the  water,  he 
saw  the  heavens  opened,  and  the  Spirit,  like  a  dove,  descending  upon 
him.  And  there  came  a  voice  from  heaven,  saying,  Thou  art  my  be- 
loved Son,  in  whom  /am  well  pleased." 

Summary  of  Doctrine  Contained  in  These  Scriptures. 

There  is  one  God  eternally  existing  and  manifesting  Him- 
self to  us  in  three  persons — Father,  Son  and  Holy  Spirit 


CHAPTER  III, 
THE  ETERNITY  OF  GOD. 


f.    God  eternal. 


Gen.  21:33 — "And  Abraham  planted  a  grove  in  Beer-sheba,  and 
called  there  on  the  name  of  the  Lord,  the  everlasting  God." 

13.40:28 — "Hast  thou  not  known  ?  hast  thou  not  heard  that  the 
everlasting  God,  the  Lord,  the  Creator  of  the  ends  of  the  earth,  faint- 
eth  not,  neither  is  weary  ?  there  is  no  searching  of  his  understanding." 

Hab,  i:  12—"  Art  thou  not  from  everlasting,  O  Lord  my  God,  mine 
Holy  One  ?  We  shall  not  die.  O  Lord,  thou  hast  ordained  them  for 
judgment;  and,  O  mighty  God,  thou  hast  established  them  for  correc- 
tion." 

Ps.  90:2,  4 — "Before  the  mountains  were  brought  forth,  or  ever 
thou  hadst  formed  the  earth  and  the  world,  even  from  everlasting  to 
everlasting,  thou  art  God.  For  a  thousand  years  in  thy  sight  are  but 
as  }'esterday  when  it  is  past,  and  as  a  watch  in  the  night." 

Ps.  102:  24-27 — "  I  said,  O  my  God,  take  me  not  away  in  the  midst 
of  my  days:  Thy  years  are  throughout  all  generations.  Of  old  hast 
thou  laid  the  foundations  of  the  earth:  and  the  heavens  are  the  work 
of  thy  hands.  They  shall  perish,  but  thou  shalt  endure:  yea,  all  of 
them  shall  wax  old  like  a  garment;  as  a  vesture  shalt  thou  change 
them,  and  they  shall  be  changed.  But  thou  art  the  same,  and  thy 
years  shall  have  no  end."  (See  also  Is.  57: 15;  Rom.  i:  20,  Greek;  Gen. 
i:  i;  John  i:  i.) 

FIRST  PROPOSITION:  Godis  eternal.  His  existence  had  no  b&. 
ginning  and  vnll  have  no  ending.  He  ahoays  was,  always  is 
and  always  will  be.  (Compare  Ex.  3:  14.)  He  is  the  I  Am — 
Jehovah. 

U.    God  immutable. 

Mai.  3:  6,  f.  h. — "  For  I  am  the  Lord,  I  change  not." 
Jas.  i:  17 — "  Every  good  gift  and  every  perfect  gift  is  from  above, 
and  Cometh  down  from  the  Father  of  lights,  with  whom  is  no  variable' 
ness,  neither  shadow  of  turning." 

I  Sam.  15:  29 — "  And  also  the  Strength  of  Israel  will  not  lie  nor  re- 
pent: for  he  is  not  a  man,  that  he  should  repent."  (See  also  Heb.  6: 
17;  Num.  23: 19.)  • 


22  What  the  Bible  Teaches 

SECOND  PROPOSITION:  God  is  unchwigeable.  Eis  eovrnd, 
purpose  and  character  are  alioays  the  same. 

Objection:  Jonah  3:  10 — "And  God  saw  their  works,  that 
they  turned  from  their  evil  way ;  and  God  repented  of  the  evil, 
that  he  had  said  that  he  would  do  unto  them;  and  he  did  it  not." 
It  »'"^  here  said  God  repented. 

Answer:  God  remained  the  same  in  character,  infinitely 
hating  sin,  and  in  His  purpose  to  visit  sin  with  judgment;  but  as 
Nineveh  changed  in  its  attitude  toward  sin,  God  necessarily 
changed  in  His  attitude  toward  Nineveh.  If  God  remains  the 
same,  if  His  attitude  toward  sin  and  righteousness  are  unchang- 
ing, then  must  His  dealings  with  men  change  as  they  turn  from 
sin  to  repentance.  His  character  remains  ever  the  same;  but 
His  dealings  with  men  change,  as  they  change  from  a  position  that 
is  hateful  to  His  unchangeable  hatred  of  sin,  to  one  that  is  pleasing 
to  his  unchangeable  love  of  righteousness. 

Objection:  Gen.  6:6 — "And  it  repented  the  Lord  that 
He  had  made  man  on  the  earth,  and  it  grieved  Him  at  His  heart." 
Here  it  not  only  says  that  God  repented  of  what  He  had  done  in 
creating  man,  but  "it  grieved  Him  at  His  heart." 

Answer:  (1)  Man's  wickedness  was  so  great  and  so  ab- 
horrent that  his  very  creation  was  an  object  of  great  grief  to 
God.  This  does  not  necessarily  imply  that  God  wished,  all  things 
considered,  that  He  had  not  created  man,  but  only  just  as  is  said, 
that  He  grieved  that  He  had.  Many  things  that  we  do  are  a 
grief  to  us,  and  yet,  everything  considered,  we  do  not  wish  that 
we  had  not  done  them.  (2)  By  God's  repenting  that  He  had 
made  man  is  meant  (as  the  context,  v.  7,  clearly  shows)  that  He 
turned  from  His  creative  dealings  with  man  to  His  destroying 
dealings  (v.  7).  This  was  necessitated  by  man's  sin.  The 
unchangeably  holy  God  must  destroy  man  who  has  become  so 
sunken  in  sin. 

m.    God  self-exlstent. 

John  5:26,  f.  h.— "For  as  the  Father  hath  life  in  Himself.' 

THIRD  PROPOSITION:  God  has  life  in  Himself.  He  is  self -ex. 
istent.  God  Jiot  only  exists  from  eternity,  but  also  exists 
from  Himself     (See  also  Acts  17:24-28.) 


CHAPTER  IV. 

THE  OMNIPRESENCB  OF  GOD. 
L    CM  ereiTfrhere. 

Ps.  139:7-10— "Whither  shall  I  go  from  thy  spirit?  or  whithet 
shall  I  flee  from  thy  presence  ?  If  I  ascend  up  into  heaven,  thou  art 
there:  if  I  make  my  bed  in  hell,  behold,  thou  art  there.  If  I  take  the 
wings  of  the  morning,  and  dwell  in  the  uttermost  parts  of  the  sea;  even 
there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold  me." 

Jer.  23:23,  24 — "Am  I  a  God  at  hand,  saith  the  Lord,  and  not  a 
God  afar  off  ?  Can  any  hide  himself  in  secret  places  that  I  shall  not 
see  him  ?  saith  the  Lord.  Do  not  I  fill  Heaven  and  earth  ?  saith  the 
Lord." 

Acts  17:24-28 — "  God  that  made  the  world  and  all  things  therein, 
seeing  that  he  is  Lord  of  Heaven  and  earth,  dwelleth  not  in  temples 
made  with  hands.  Neither  is  worshiped  with  men's  hands,  as  though 
he  needed  anything,  seeing  he  giveth  to  all  life,  and  breath,  and  all 
things;  and  hath  made  of  one  blood  all  nations  of  men  for  to  dwell  on 
all  the  face  of  the  earth,  and  hath  determined  the  times  before  ap- 
pointed, and  the  bounds  of  their  habitation:  that  they  should  seek  the 
Lord,  if  haply  they  mipht  feel  after  him,  and  find  him,  though  he  be 
not  far  from  every  one  of  us:  for  in  him  we  live,  and  move,  and  have 
our  being;  as  certain  also  of  your  own  poets  have  said,  for  we  are  also 
of  his  offspring."    (See  also  Is.  57: 15.) 

FIRST  PROPOSITION:  God  is  everywhere.  He  is  in  all  parts  0/ 
the  universe  and  near  each  individual.  In  Him  each  individual 
lives  and  moves  and  has  his  being, 

XL,    God  not  eTerjwhere  In  the  same  sense. 

John  14: 28 — "  Ye  have  heard  how  I  said  unto  you,  I  go  away  and 
come  again  unto  you.     If  ye  loved  me,  ye  would  rejoice,  because  I* 
said,  I  go  unto  the  Father:  for  my  Father  is  greater  than  I." 

John  20: 17 — "Jesus  saith  unto  her,  touch  me  not;  for  I  am  not 
yet  ascended  to  my  Father:  but  go  to  my  brethren,  and  say  unto  them, 
I  asctnd  unto  my  Father,  and  your  Father,  and  to  my  God,  and  your 
God.* 

£pb.  i:ao — "Which   he  wrought  in  Christ,  when  be  raited  him 


24  What  the  Bible  Tc:iches 

from  the  dead,  and  set  him  at  his  own  right  hand  in  the  heavenly 
places." 

Rev.  21:2,  3,  10,  22,  23— "And  I,  John,  saw  the  holy  city,  new 
Jerusalem,  coming  down  from  God  out  of  Heaven,  prepared  as  a  bride 
adorned  for  her  husband.  And  I  heard  a  great  voice  out  of  heaven 
saying,  behold,  the  tabernacle  of  God  is  with  men,  and  he  will  dwell 
with  them,  and  they  shall  be  his  people,  and  God  himself  shall  be  with 
them,  and  be  their  God.  And  he  carried  me  away  in  the  spirit  to  a 
great  and  high  mountain,  and  showed  me  that  great  city,  the  holy  Je- 
rusalem, descending  out  of  heaven  from  God.  And  I  saw  no  temple 
therein:  for  the  Lord  God  Almighty  and  the  Lamb  are  the  temple  ot 
it.  And  the  city  had  no  need  of  the  sun,  neither  of  the  moon,  to  shine 
in  it:  for  the  glory  of  God  did  lighten  it,  and  the  Lamb  is  the  light 
thereof." 

Rev.  22:1,  3 — "And  he  showed  me  a  pure  river  of  water  of  life, 
clear  as  crystal,  proceeding  out  of  the  throne  of  God  and  of  the  Lamb. 
And  there  shall  be  no  mere  curse:  but  the  throiieof  God  and  of  the 
Lamb  shall  be  in  it,  and  his  servants  shall  serve  him." 

SECOND  PROPOSITION:  God  is  in  some  places  in  a  2oay  that 
He  is  not  in  other  2yi(^ces.  (Is.  66:1 — "Thus  saith  the  Lord, 
the  heaven  is  my  throne,  and  the  earth  is  my  footstool:  where 
is  the  house  that  ye  build  unto  me,  and  where  is  the  place  of 
my  rest  ?)  There  is  a  fullness  and  manifestation  of  His  pres- 
ence in  some  places  that  there  is  not  in  others.  "  Heaven  "  is  the 
place  where,  at  the  present  time,  the  presence  and  glory  of  God  ia 
especially  and  visibly  manifested. 

Note. — Mark  1:9-11 — "And  it  came  to  pass  in  those  days,  that 
Jesus  came  from  Nazareth  of  Galilee,  and  was  baptized  of  John  in 
Jordan.  And  straightway  coming  up  out  of  the  water,  he  saw  the 
heavens  opened,  and  the  spirit,  like  a  dove,  descending  upon  him. 
And  there  came  a  voice  from  heaven,  saying,  thou  art  my  beloved  son, 
in  whom  I  am  well  pleased." 

God  the  Father  is  especially  manifested  in  heaven.  God 
the  Son  has  been  especially  manifested  on  earth.  (See  also  John 
3: 13,  the  entire  gospels  and  "  the  Angel  of  the  Lord  "in  O.  T.) 
God  the  Son  is  now  in  heaven.  (Acts  7 :  56;  Eph.  1 :  20  and  many 
other  passages.)  God  the  Holy  Spirit  is  manifested  everywhere, 
(a)  In  nature  (Gen.  1:2;  Ps.  104:30);  (b)  In  all  believers  (John 
14:16,  17;  Rom.  8:9);  (c)  With  unbelievers  (John  16:7-11). 
Through  the  Spirit,  the  Father  and  the  Son  dwell  in  the  believer 
(John  14: 17,  19,  20,  23  )     (See  also  Matt.  28: 19,  20.) 


CHAPTER  V, 

THE  PERSONALITY  OF  GOD. 

We  have  seen  that  God  is  omnipresent.  This  conception  oi 
God  must  be  balanced  by  the  conception  of  God  as  a  person  or  we 
run  into  Pantheism,  i.  e.,  the  conception  that  God  is  not  only 
everywhere  and  i?i  everything,  but  that  God  is  everything  and 
everything  is  God;  that  God  has  no  existence  separate  from 
His  creatures. 

I.    God  a  liviug  God. 

Jer.  lo:  10-16 — "But  the  Lord  is  the  true  God,  he  is  the  living 
God,  and  an  everlasting  King:  at  his  wrath  the  earth  shall  tremble, 
and  the  nations  shall  not  be  able  to  abide  his  indignation.  Thus  shall  ye 
say  unto  them.  The  gods  that  have  not  made  the  heavens  and  the  earth, 
even  they  shall  perish  from  the  earth,  and  from  under  these  heavens. 
He  hath  made  the  earth  by  his  power,  he  hath  established  the  world 
by  his  wisdom,  and  hath  stretched  out  the  heavens  by  his  discre- 
tion. When  he  uttereth  his  voice,  there  is  a  multitude  of  waters  in 
the  heavens,  and  he  causes  the  vapors  to  ascend  from  the  ends  of  the 
earth.  He  maketh  lightnings  with  rain,  and  bringeth  forth  the  wind 
out  of  his  treasures.  Everyman  is  brutish  in  his  knowledge:  every 
founder  is  confounded  by  the  graven  image:  for  his  molten  image  is 
falsehood,  and  there  is  no  breath  in  them.  They  are  vanity,  and  the 
work  of  errors:  in  the  time  of  their  visitation  they  shall  perish.  The 
portion  of  Jacob  is  not  like  them:  for  he  is  the  former  of  all  things; 
and  Israel  is  the  rod  ot  his  inheritance:  the  Lord  of  Hosts  is  his 
name." 

(Note  the  context  vv.  3-9,  especially  5,  8,  9.)  God  is  here 
distinguished  from  idols,  which  are  things,  not  persons,  '<  speak 
not"  "cannot  go,"  "cannot  do  good,  neither  is  it  in  them  to  do 
evil;"  but  Jehova.h  is  wiser  than  "all  the  wise  men,"  is  "the 
living  God,"  "an  everlasting  King "  a  being  who  hath  "wrath 
and  indignation  "  separate  from  His  creatures — "at  His  wrath  the 
earth  trembleth  and  the  nations  are  not  able  to  abide  his  indigna- 
tion." 

Acts  14: 1.5 — ••  And  saying,   Sirs,  why  do  ye  these    things  ?     We 


26  What  the  Bible  Teaches 

also  are  men  of  like  passions  with  you,  and  preach  unto  you  that  ye 
should  turn  from  these  vanities  unto  the  living  God,  which  made 
heaven,  and  earth,  and  the  sea,  and  all  things  that  are  therein." 

1  Thess.  1:9 — "  For  they  themselves  shew  of  us  what  manner  of 
entering  in  we  had  unto  you,  and  how  ye  turned  to  God  from  idols  to 
serve  the  living  and  true  God." 

2  Chron.  16:9 — "  For  the  eyes  of  the  Lord  run  to  and  fro  through- 
out the  whole  earth,  to  show  himself  strong  in  the  behalf  of  them 
whose  heart  is  perfect  toward  him." 

Ps.  94:9,  10 — "  He  that  planted  the  ear,  shall  he  not  hear  ?  He  that 
formed  the  eye,  shall  he  not  see  ?  He  that  chastiseth  the  heathen, 
shall  not  he  correct  ?  He  that  teacheth  man  knowledge,  shall  not  he 
know  ?"  (and  numerous  other  passages). 

FIRST  PROPOSITION:  God  is  a  living  God.  He  hears,  sees, 
knows,  feels,  wills,  acts,  is  a  person.  He  is  to  be  distinguished 
from  idols,  which  are  things,  not  persons.  He  is  to  be  dis- 
tinguished from  the  works  of  His  hands  which  he  formed. 

Note. — Personality   is  characterized  by  knowledge,  feeling  and 
t  will.    Some  confuse  personality  with  corporeity. 

;IL    God's  relation  to  the  affairs  of  men. 

Josh.  3:10 — "And  Joshua  said.  Hereby  ye  shall  know  that  the 
living  God  is  among  you,  and  that  he  will  without  fail  drive  out  from 
before  you  the  Canaanites,  and  the  Hittites,  and  the  Hivites,  and  the 
Perizzites,  and  the  Girgashites,  and  the  Amorites,  and  the  Jebusites." 

Daniel  6:  30-22,  26,  27 — "And  when  he  came  to  the  den  he  cried 
with  a  lamentable  voice  unto  Daniel:  and  the  king  spake  and  said  to 
Daniel,  O  Daniel,  servant  of  the  living  God,  is  thy  God,  whom  thou 
servest  continually,  able  to  deliver  thee  from  the  lions  ?  Then  said 
Daniel  unto  the  king,  O  king,  live  forever.  My  God  hath  sent  His 
angel,  and  hath  shut  the  lions'  mouths,  that  they  have  not  hurt  me: 
forasmuch  as  before  him  innocency  was  found  in  me;  and  also  before 
thee,  O  king,  have  I  done  no  hurt.  *  »  *  I  make  a  decree  that  in 
every  dominion  of  my  kingdom  men  tremble  and  fear  before  the  God 
of  Daniel:  for  he  is  the  living  God,  and  steadfast  forever,  and  his  king- 
dom that  which  shall  not  be  destroyed,  and  his  dominion  shall  be  even 
unto  the  end.  He  delivereth  and  rescueth,  and  he  speaketh  signs  and 
wonders  in  heaven  and  in  earth,  who  hath  delivered  Daniel  from  the 
power  of  the  lions." 

I  Tim.  4:10 — "  For  therefore  we  both  labor  and  suffer  reproach, 
because  we  trust  in  the  living  God,  who  is  the  Savior  of  all  men,  spe- 
cially of  those  that  believe." 

Heb.  10:  28-31 — "  He  that  despised  Moses'  law  died  without  mercy 
uder  two  or  three  witnesses.    Of  how  much  sorer  punishment,  sup* 


'The  Personality  of  God  ^f 

pose  ye,  shall  he  be  thought  worthy,  who  hath  trodden  under  foot 
the  Son  of  God,  and  hath  counted  the  blood  of  the  covenant,  where- 
with he  was  sanctified,  an  unholy  thing,  and  hath  done  despite  unto  the 
Spirit  of  grace  ?  For  we  know  him  that  hath  said,  Vengeance  be- 
longeth  unto  me,  I  will  recompense  saith  the  Lord.  And  again,  the 
Lord  shall  judge  his  people.  It  is  a  fearful  thing  to  fall  into  the 
hands  of  the  living  God." 

SECOND  PROPOSITION:  God  has  a  present,  personal  interest 
and  an,  active  hand  i?i  the  affairs  of  men.  He  makes  a  path 
for  His  people  and  leads  them.     He  delivers,  saves  and  punishes. 

The  God  of  the  Bible  is  not  only  to  be  distinguished  from 
the  God  of  the  Pantheist,  who  has  no  existence  separate  from  His 
creation,  but  also  from  the  God  of  the  Deist,  who  has  created 
the  world  and  put  into  it  all  the  necessary  powers  of  self-action 
and  development,  and  set  it  going,  and  left  it  to  go  of  itself.  God 
is  personally  and  actively  present  in  the  affairs  of  the  universe. 

lU.    God  as  Creator. 

Gen.  i:  i — "In  the  beginning  God  created  the  heaven  and  the  earth." 

Jno.  i:  1-3 — "In  the  beginning  was  the  Word,  and  the  Word  was 

with  God,  and  the  Word  was  God.     The  same  was  in  the  beginning 

with  God.     All  things  were  made  by  him;  and  without  him  was  not 

anything  made  that  was  made." 

THIRD  PROPOSITION:  God  is  the  Creator  of  all  existing  things. 

IT*    God's  preseut  relation  to  the  world  He  has  created, 

Ps.  104:27-30 — "These  wait  all  upon  thee;  that  thou  mayest  give 
them  their  meat  in  due  season.  That  thou  givest  them  they  gather: 
thou  openest  thine  hand,  they  are  filled  with  good.  Thou  hidest  thy 
face,  they  are  troubled:  thou  takest  away  their  breath,  they  die,  and 
return  to  the  dust.  Thou  sendest  forth  thy  spirit,  they  are  created: 
and  thou  renewest  the  face  of  the  earth." 

Is.  45:  5-7 — "  I  am  the  Lord,  and  there  is  none  else,  there  is  no 
God  beside  me:  I  girded  thee,  though  thou  hast  not  known  me.  That 
they  may  know  from  the  rising  of  the  sun,  and  from  the  west,  that 
there  is  none  beside  me,  I  am  the  Lord,  and  there  is  none  else.  I 
form  the  light,  and  create  darkness:  I  make  peace,  and  create  evil: 
I  the  Lord  do  all  these  things." 

Ps.  75:  6,  7 — "  For  promotion  cometh  neither  from  the  east,  nor 
from  the  west,  nor  from  the  south.  But  God  is  the  Tudge:  he  putteth 
down  one,  and  setteth  up  another." 


28  What  the  Bible  Teaches 

FOURTH  PROPOSITION:  God  sustains,  governs  and  cares  for 
the  world  He  has  created.  He  shapes  the  whole  present  history 
of  the  world. 

V.    The  extent  of  God's  care  and  government. 

(i)  Matt.  6:  26,  28-30 — "  Behold  the  fowls  of  the  air:  for  they  sow  not, 
neither  do  they  reap,  nor  gather  into  barns;  yet  your  Heavenly 
Father  feedeth  them.  Are  ye  not  much  better  than  they  ?  And  why 
take  ye  thought  for  raiment  ?  Consider  the  liHes  of  the  field,  how  they 
grow;  they  toil  not  neither  do  they  spin.  And  yet  I  say  unto  you, 
that  even  Solomon  in  all  his  glory  was  not  arrayed  like  one  of  these. 
Wherefore,  if  God  so  clothe  the  grass  of  the  field,  which  to-day  is, 
and  to-morrow  is  cast  into  the  oven,  shall  he  not  much  more  clothe 
you,  O  ye  of  little  faith  ? " 

Matt.  10:29,30 — "Are  not  two  sparrows  sold  for  a  farthing  ?  and 
one  of  them  shall  not  fall  on  the  ground  without  your  Father.  But 
the  very  hairs  of  your  head  are  all  numbered." 

FIFTH  PROPOSITION:  God  scare  and  government  extend  to 
all  His  creatures. 

(2)  Gen.  39;  21 — "  But  the  Lord  was  with  Joseph,  and  showed  him 
mercy,  and  gave  him  favor  in  the  sight  of  the  keeper  of   the  prison." 

Dan.  1:9 — "Now  God  had  brought  Daniel  into  favor  and  tender 
love  with  the  prince  of  the  eunuchs. " 

I  Kings,  19  :  5-7 — "  And  as  he  lay  and  slept  under  a  juniper  tree, 
behold,  then  an  angel  touched  him,  and  said  unto  him,  Arise  and  eat. 
And  he  looked,  and  behold,  there  was  a  cake  baken  on  the  coals,  and 
a  cruse  of  water  at  his  head.  And  he  did  eat  and  drink  and  laid  him 
down  again.  And  the  angel  of  the  Lord  came  again  the  second  time, 
and  touched  him,  and  said,  Arise  and  eat ;  because  the  journey  is 
too  great  for  thee." 

SIXTH  PROPOSITION:  God's  care  and  ministry  and  govern- 
ment  extend  to  the  individual.  4^ 

(3)  Matt.  10:29,  30 — "Are  not  two  sparrows  sold  for  a  farthing? 
and  one  of  them  shall  not  fall  on  the  ground  without  your  Father. 
But  the  very  hairs  of  your  head  are  all  numbered." 

SE  VENTH  PR  OPOSl  TION:  God's  care  and  ministry  and  gov- 
ernment extend  to  the  minutest  matters. 

(4)  Ps.  76:  10 — "  Surely  /At  wrath  of  man  shall  praise  thee:  the 
remainder  of  wrath  shalt  thou  restrain." 

Gen.  50:20 — "But  as  for  vou,  ye  thought  evil  against  me;  but 


The  Personality  of  (jrod  29 

God  meant  it  unto  good,  to  bring  to  pass,  as  it  is  this  day,  to  save 
much  people  alive."    (And  Rom.  9:  17,  19.) 

Acts  2  :  22,  23 — "Ye  men  of  Israel,  hear  these  words;  Jesus  of 
Nazareth,  a  man  approved  of  God  among  you  by  miracles  and  wonders 
and  signs,  which  God  did  by  him  in  the  midst  of  you,  as  ye  yourselves 
also  know.  Him,  being  delivered  by  ihQ  determinate  counsel  and  fore- 
knowledge of  God,  ye  have  taken  and  by  wicked  hands  have  crucified 
and  slain." 

Job.  1:12 — "And  the  Lord  said  unto  Satan,  Behold  all  that  he 
hath  is  in  thy  power  ;  only  upon  himself  put  not  forth  thine  hand.  So 
Satan  went  forth  from  the  presence  of  the  Lord." 

Job  a:  6 — "And  the  Lord  said  unto  Satan,  behold,  he  is  in  thy 
band;  but  save  his  life." 

Luke  22:  3 — "  And  Satan  entered  into  Judai  who  was  called  Isca- 
riot,  being  one  of  the  number  of  the  twelve." 

gIGHTHPR  OPOSITION:  God  a  control  and  government  extend 
to  the  wicked  devices  and  doings  of  evil  men,  and  of  Satan, 
and  He  makes  even  these  work  out  His  ow7i  glory  and  His 
people's  good. 

(Compare  Rom.  8:28 — "And  we  know  that  all  things  work  to- 
gether for  good  to  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  His  purpose.") 


CHAPTER  VL 

OMNIPOTENCE 
I.    The  fact  that  God  is  omnipotent. 

Job  42:  2 — "I   know  that  Thou  canst  do  everything,  and  that  no 

thought  can  be  withholden  from  Thee." 

Gen.  18: 14 — "  /^  anything  too  hard  for  the  Lord  ?" 

Matt.  19:  26 — "  But  Jesus  beheld  them,  and  said  unto  them,  With 

men  this  is  impossible;  but  with  God  all  things  are  possible." 

FIRST  PROPOSITION:  God  can  do  all  things,  not/wig  is  too  hard 
/or  him,  all  things  are  possible  with  Him.      God  is  omnipotent. 

(i)  Gen.  1:3 — "  And  God  said.  Let  there  be  light:  and  there  was 
light. 

Ps.  33:  6-g — "  By  the  word  of  the  Lord  were  the  Heavens  made; 
and  all  the  host  of  them  by  the  breath  of  his  mouth.  He  gathereth 
the  waters  of  the  sea  together  as  an  heap:  he  layeth  up  the  depth  in 
storehouses.  Let  all  the  earth  fear  the  Lord;  let  all  the  inhabitants 
of  the  world  stand  in  awe  of  him.  For  he  spake,  and  it  was  done; 
he  commanded,  and  it  stood  fast." 

Ps.  107:25-29 — "For  he  commandeth,  and  raiseth  the  stormy 
wind,  which  lifteth  up  the  waves  thereof.  They  mount  up  to  the 
heaven,  they  go  down  again  to  the  depths:  their  soul  is  melted  be- 
cause of  trouble.  They  reel  to  and  fro,  and  stagger  like  a  drunken 
man,  and  are  at  their  wit's  end.  Then  they  cry  unto  the  Lord  in 
their  trouble,  and  he  bringeth  them  out  of  their  distresses.  He  mak- 
eth  the  storm  a  calm,  so  that  the  waves  thereof  are  still." 

Nah.  i:  3-6 — "The  Lord  is  slow  to  anger,  and  great  in  power,  and 
will  not  at  all  acquit  the  wicked:  the  Lord  hath  his  way  in  the  whirl- 
wind and  in  the  storm,  and  the  clouds  are  the  dust  of  his  feet.  He 
rebuketh  the  sea  ^nd  maketh  it  dry,  and  drieth  up  all  the  rivers: 
Bashan  Icrjguisheth,  and  Carmel,  and  the  flower  of  Lebanon  Ian 
•yisheth.  The  mountains  quake  at  him,  and  the  hills  melt,  and  the 
iavth  is  burned  at  his  presence,  yea,  the  world,  and  all  that  dwell 
therein.  Who  can  stand  before  his  indignation  ?  And  who  can  abide 
VI  the  fierceness  of  his  anger  ?  His  fury  is  poured  out  like  fire,  and 
the  rocks  are  thrown  down  by  him." 


Omnipotence  31 

All  nature  is  absolutely  subject  to  God's  will  and  word. 

(2)  Jas.  4: 12-15 — "There  is  one  lawgiver,  who  is  able  to  save 
and  to  destroy:  who  art  thou  that  judgest  another  ?  Go  to  now,  ye 
that  say,  To-day  or  to-morrow  we  will  go  into  such  a  city  and  continue 
there  a  year,  and  buy  and  sell,  and  get  gain.  Whereas  ye  know  not 
what  shall  be  on  the  morrow.  For  what  is  your  life  ?  It  is  even  a 
vapour,  that  appeareth  for  a  little  time,  and  then  vanisheth  away. 
For  that  ye  ought  to  say,  If  the  Lord  will,  we  shall  live,  and  do  this, 
or  that." 

All  men  are  absolutely  subject  to  His  will  and  word. 
Note. — Happy  is  the  man  who  voluntarily  subjects  himself  to  God's 
ttill  and  word. 

(3)  Heb.  1:13,  14 — "But  to  which  of  the  angels  said  he  at  any 
time,  Sit  on  my  right  hand,  until  I  make  thine  enemies  thy  footstool  ? 
Are  they  not  all  ministering  spirits,  sent  forth  to  minister  for  them  who 
shall  be  heirs  of  salvation  ?  " 

Angels  are  subject  to  His  will  and  word. 

(4)  Job.  i:  12 — "  And  the  Lord  said  unto  Satan,  Behold  all  that 
he  hath  is  in  thy  power;  only  upon  himself  put  not  forth  thine  hand. 
So  Satan  went  forth  from  the  presence  of  the  Lord." 

Job  2:  6 — "And  the  Lord  said  unto  Satan,  Behold,  he  is  in  thine 
hand;  but  save  his  life." 

Satan  is  absolutely  subject  to  His  will  and  word. 

II.    The  exercise  of  God's  onmipotence  limited  by  His  will. 

Is.  59: 1,  2 — "  Behold,  the  Lord's  hand  is  not  shortened,  that  it  can- 
not save;  neither  his  ear  heavy,  that  it  cannot  hear.  But  your  in- 
iquities have  separated  between  you  and  your  God,  and  your  sins  have 
hid  his  face  from  you,  that  he  will  not  hear." 

SECOND  PROPOSITION:  The  exercise  of  God's  omnipotence 
is  limited  by  His  own  loise  and  holy  and  loving  will.  God  can 
do  anything^  but  will  do  only  what  infinite  wisdom  and  holiness 
and  love  dictate. 

Question:     Why  doesn't  God  destroy  Satan  ? 
Answer:     It  would  not  be  wise  to  destroy  him  yet.     ByhiS 
malevolence  he  is  working  out  part  of  God's  benevolent  plans. 


CHAPTERVIL 

OMNISCIENCE 
L    The  fact  that  God  is  omuiseient. 

I  Jno.  3:  20 — "  For  if  our  heart  condemn  us,  God  is  greater  than 
our  heart,  s.u6.  knoweth  all  things." 

Job  37:  16 — "Dost  thou  know  the  balancings  of  the  clouds,  the 
wondrous  works  of  him  which  \s  perfect  in  knowledge  f  " 

Ps.  147:  5 — "  Great  is  the  Lord,  and  of  great  power:  his  under' 
standing  is  infinite." 

FIRST    PROPOSITION:     God   ^^knotoeth   all  things.''    He  m 
^^ perfect  in  knowledge.'"     "  His  understanding  is  i7ifl7iite." 

Literally,    "of    his  understanding   there    is  no  number" 
(See  Marg. ) 

II.    What  God  knows. 

(i)  Prov.  15:  3,  R.V. — "  The  eyes  of  the  Lord  are  in  every  place, 
keeping  watch  upon  the  evil  and  the  good." 

FIRST  PROPOSITION:     He  sees  all  that  occurs  in  every  place 
aiid  keeps  watch  upon  the  evil  and  the  good. 

(2)  Ps.  147:4 — "  He  telleth  the  number  of  the  stars;  he  calleth 
them  all  by  their  names." 

Matt.  10:  29 — "  Are  not  two  sparrows  sold  for  a  farthing  ?  and  one 
of  them  shall  not  fall  on  the  ground  without  your  Father." 

SECOND    PROPOSITION:     He  knows   everything   in   nature, 
every  star  and  every  sparrow  J" 

(3)  Ps.  33:  13-15 — "  The  Lord  looketh  from  heaven;  he  beholdeth 
all  the  sons  of  men.  From  the  place  of  his  habitation  he  looketh  upon 
all  the  inhabitants  of  the  earth.  He  fashioneth  their  hearts  alike;  he 
considereth  all  their  works." 

Prov.  5:  21 — •'  For  the  ways  of  man  are  before  the  eyes  of  tha 
Lord,  and  he  pondercth  all  his  goings." 


Omniscience  33 

THIRD  PROPOSITION:  "  He  heholdeth  all  the  sons  of  men  " 
and  ' '  considereth  all  their  works. "  ' «  The  xcays  of  men  are 
before''  His  eyes,  and  ^^  He  pondereth  (or  maketh  level)  all  his 
goings'^ 

(4)  Ps.  139:2,  3 — "Thou  knovvest  my  downsitting  and  mine  up* 
rising,  thou  understandest  my  thought  afar  off.  Thou  compassest  my 
path  and  my  lying  down,  and  art  acquainted  with  all  my  ways." 

FOURTH  PROPOSITION:  He  knows  all  mayi's  deeds  and  eaj- 
periences. 

(5)  Ps.  139:  4 — "  For  there  is  not  a  word  in  my  tongue,  but  lo,  O 
Lord,  thou  knowest  it  altogether." 

FIFTH  PR  0  POSIT  ION:     He  knoweth  altogether  all  man's  words. 

(6)  Ex.  3:  7 — *'  And  the  Lord  Said,  I  have  surely  seen  the  afifliction 
of  my  people  which  are  in  Egypt,  and  have  heard  their  cry  by  reason 
of  their  task-masters;  for  I  know  their  sorrows." 

SIXTH  PROPOSITION:     He  knoios  all  man's  sorrows. 

It  seems  sometimes  as  if  He  did  not.  It  must  have  seemed 
BO  sometimes  to  Israel  in  Egypt,  but  He  did,  and  in  time 
proved  it. 

(7)  Ps.  139:  I,  2 — "O  Lord,  thouhast  searched  me  and  known  me. 
Thou  knowest  my  downsitting  and  mine  uprising,  thou  understandest 
my  thought  afar  off." 

I  Chron.  28:  9 — "And  thou  Solomon  my  son,  know  thou  the  God 
of  thy  father,  and  serve  him  with  a  perfect  heart  and  with  a  willing 
mind:  for  the  Lord  searcheth  all  hearts,  and  understandeth  all  the 
imaginations  of  the  thoughts:  if  thou  seek  him,  he  will  be  found  of 
thee;  but  if  thou  forsake  him,  he  will  cast  thee  off  forever." 

SEVENTH  PROPOSITION:  He  '^  understandeth  all  the  imagi- 
nations of  the  thoughts."  He  understands  our  thoughts  afar 
of- 

(8)  Matt.  10:29,  30 — "  Are  not  two  sparrows  sold  for  a  farthing  ? 
and  one  of  them  shall  not  fall  on  the  ground  without  your  Father,  But 
the  very  hairs  of  your  head  are  all  numbered." 

EIGHTH  PROPOSITION:  God's  knowledge  extends  to  minutest 
particxdars. 

(9)  Acts  15: 18 — "Known  unto  God  are  all  his  works  from  the  begin- 
ning of  the  world. "     (See  R.V.) 


34  What  the  Bible  Teaches 

Is.  46:9,  10 — "  Remember  the  former  things  of  old:  for  I  am  God, 
and  there  is  none  else;  I  am  God,  and  there  is  none  like  me.  Declar- 
ing the  end  from  the  beginning,  and  from  ancient  times  the  things 
that  are  not  yet  done,  saying,  My  counsel  shall  stand,  and  I  will  do 
all  my  pleasure." 

ISriNTH  PROPOSITION:     God  knows  from   all   eternity  what 
shall  be  to  all  eternity. 

(Compare  i  Pet.  1:20,  R.V. —  "Christ:  who  was  foreknown  indeed 
before  the  foundation  of  the  world,  but  was  manifested  at  the  end  of 
the  times."     Mark  13:32.) 

(10)  Matt.  20:17-19 — "And  Jesus  going  up  to  Jerusalem  took  the 
twelve  disciples  apart  in  the  way,  and  said  unto  them:  Behold  we  go 
up  to  Jerusalem;  and  the  Son  of  man  shall  be  betrayed  unto  the  chief 
priests  and  unto  the  scribes,  and  they  shall  condemn  him  to  decith. 
And  shall  deliver  him  to  the  Gentiles  to  mock,  and  to  scourge,  and  to 
crucify  him;  and  the  third  day  he  shall  rise  again." 

Ex.  3:  19,  R.V. — "And  I  know  that  the  king  of  Egypt  will  not  give 
you  leave  to  go,  no,  not  by  a  mighty  hand." 

Acts3:i7,  18 — "And  now,  brethren,  I  wot  that  through  ignorance 
ye  did  it  as  did  also  your  rulers.  But  those  things,  which  God  before 
had  showed  by  the  mouth  of  all  his  prophets,  that  Christ  should  suffer, 
he  hath  so  fulfilled." 

2  Kings  7: 1,  2 — "Then  Elisha  said,  Hear  ye  the  word  of  the  Lord* 
Thus  saith  the  Lord,  To-morrow  about  this  time  shall  a  measure  of 
fine  flour  be  sold  for  a  shekel,  and  two  measures  of  barley  for  a  shekel, 
in  the  gate  of  Samaria.  Then  a  lord  on  whom  the  king  leaned  an- 
swered the  man  of  God,  and  said,  Behold,  if  the  Lord  would  make  win- 
dows in  heaven,  might  this  thing  be  ?  And  he  said,  Behold,  thou  shali 
see  it  with  thine  eyes,  but  shalt  not  eat  thereof." 

Ps.  41:9 — "Yea,  mine  own  familiar  friend,  in  whom  I  trusted, 
which  did  eat  of  my  bread,  hath  lifted  up  his  heel  against  me." 

Gal.  i:  15,  16 — "  But  when  it  pleased  God,  who  separated  me  from 
my  mother's  womb,  and  called  me  by  his  grace  to  reveal  his  Son 
in  me,  that  I  might  preach  him  among  the  heathen  ;  immediately  I 
conferred  not  with  flesh  and  blood." 

I  Pet.  1:2 — "Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanctification  of  the  Spirit,  unto  obedience  and 
sprinkling  of  the  blood  of  Jesus  Christ:  Grace  unto  you  and  peace  be 
multiplied  " 

TENTH  PROPOSITION:      God  knows  from  the  beginning  what 
each  individual  man  will  do. 

(ii)  Eph,  1:9,  12 — "  Having  made  known  unto  us  the  mystery  of  his 
will,  according  to  his  good  pleasure  which  he  hath  purposed  in  him- 
teif.     That  in  the  dispensation  of  the  fullness  of  times  he  might  gather 


Omniscience  35 

together  in  one  all  things  in  Christ,  both  which  are  in  heaven,  and 
which  are  on  earth  ;  even  in  him.  In  whom  also  we  have  obtained 
an  inheritance,  being  predestinated  according  to  the  purpose  of  him 
who  worketh  all  things  after  the  counsel  of  his  own  will.  That  we 
should  be  to  the  praise  of  his  glory,  who  first  trusted  in  Christ." 

Eph.  3:4-9,  R.  V. — "Whereby,  when  ye  read,  ye  can  perceive  my 
understanding  in  the  mystery  of  Christ ;  which  in  other  generations 
was  not  made  known  unto  the  sons  of  men,  as  it  hath  now  been  re- 
vealed unto  his  holy  apostles  and  prophets  in  the  Spirit;  to-wit,  that 
the  Gentiles  are  fellow-heirs,  and  fellow-members  of  the  body,  and 
fellow-partakers  of  the  promise  in  Christ  Jesus  through  the  gospel, 
whereof  I  was  made  a  minister,  according  to  the  gift  of  that  grace  of 
God  which  was  given  me  according  to  the  working  of  his  power.  Unto 
me,  who  am  less  than  the  least  of  all  saints,  was  his  grace  given,  to 
preach  unto  the  Gentiles  the  unsearchable  riches  of  Christ:  and  to 
make  all  men  see  what  is  the  dispensation  of  the  mystery  which  from 
all  ages  hath  been  hid  in  God,  who  created  all  things." 

Col.  i:  25,  26 — "  Whereof  I  was  made  a  minister,  according  to  the 
dispensation  of  God,  which  was  given  to  me  for  you,  to  fulfill  the 
word  of  God.  Even  the  mystery  which  hath  been  hid  from  all 
ages  and  generations." 

ELE  VENTH  PR  0 POSITION:  The  whole  plan  of  the  ages  and 
each  marCs  part  in  it  has  been  knoxon  to  God  from  all  eter- 
nity. 

Thei'e  are  no  afterthoughts  with  God.  Well  may  we  exclaim: 
"0,  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge 
of  God  !  how  unsearchable  are  his  judgments  and  his  ways  past 
finding  out  1  "     (Rom,  11 :  33.) 


CHAPTER  Vra. 

THE  HOLINESS  OF  GOD, 
I.    The  fact  of  God's  Holiness. 

Is.  6:3 — "  And  one  cried  unto  another,  and  said,  Holy,  holy,  holy, 
is  the  Lord  of  hosts:  the  whole  earth  is  full  of  his  glory." 

Josh.  24:  19 — "And  Joshua  said  unto  the  people,  Ye  cannot  serve 
the  Lord:  for  he  is  an  holy  God;  he  is  a  jealous  God;  he  will  not  for- 
give your  transgressions  nor  your  sins." 

Ps.  22: 3 — "  But  thou  art  holy,  O  thou  that  inhabitest  the  praises  of 

Israel." 

Ps.  99:  5,  9 — "  Exalt  ye  the  Lord  our  God,  and  worship  at  his  foot- 
stool; for  he  is  holy.  Exalt  the  Lord  our  God,  and  worship  at  his  holy 
hill;  for  the  Lord  our  God  is  holy." 

Is.  5:  16 — "  But  the  Lord  of  hosts  shall  be  exalted  in  judgment,  and 
God  that  is  holy  shall  be  sanctified  in  righteousness." 

Jno.  17:  II — "And  now  I  am  no  more  in  the  world,  but  these  are  in 
the  world,  and  I  come  to  thee.  Holy  Father,  keep  through  thine  own 
name  those  whom  thou  hast  given  me  that  they  may  be  one,  as  we 
are." 

I  Pet.  i:  15,  16 — "  But  as  he  which  hath  called  you  is  holy,  so  be  ye 
holy  in  all  manner  of  conversation.  Because  it  is  written,  be  ye  holy; 
for  I  am  holy." 

FIRST  PROPOSITION:     God  is  holy.     Absolutely  holy. 

God  is  called  the  Holy  One  of  Israel  about  thirty  times  in 
Isaiah,  and  is  so  called  also  in  Jeremiah  and  Ezekiel,  and  else- 
where. In  the  New  Testament  God  the  Son  is  spoken  of  as  the 
holy  one.  (1  Jno.  2:  20.)  The  third  person  of  the  Trinity  is  con- 
stantly spoken  of  as  the  Holy  Spirit.  Holiness  is  the  essential 
moral  nature  of  God. 

Is.  57: 15 — "  For  thus  saith  the  high  and  lofty  one  that  inhabiteth 
eternity,  whose  name  is  Holy;  I  dwell  in  the  high  and  holy  place,  with 
him  also  that  is  of  a  contrite  and  humble  spirit,  to  revive  the  spirit  of 
the  humble,  and  to  revive  the  heart  of  the  contrite  ones."  (The  name 
stands  for  the  character  and  being.) 


The  Holiness  of  God  37 


II.    What  does  Holy  mean  I 

Lev.  11:43-45 — "Ye  shall  not  make  yourselves  abominable  with 
any  creeping  thing  that  creepeth,  neither  shall  ye  make  yourselves 
unclean  with  them,  that  ye  should  be  defiled  thereby.  For  I  am  the 
Lord  your  God:  ye  shall  therefore  sanctify  yourselves,  and  ye  shall  be 
holy;  for  I  am  holy:  neither  shall  ye  defile  yourselves  -wiih  any  manner 
of  creeping  thing  that  creepeth  upon  the  earth.  For  I  am  the  Lord 
that  bringeth  you  up  out  of  the  land  of  Egypt,  to  be  your  God:  ye  shall 
therefore  be  holy,  for  I  am  holy." 

Deut.  23:  14 — "  For  the  Lord  thy  God  walketh  in  the  midst  of  thy 
camp,  to  deliver  thee,  and  to  give  up  thine  enemies  before  thee;  there- 
fore shall  thy  camp  be  holy :  that  he  see  no  unclean  thing  in  thee,  and 
turn  away  from  thee."     (Note  the  context  of  this  verse.) 

SE  COND  PR  OPOSITION:     Holy  means  free  from  all  defilement, 
pure.      '*  God  is  Twly"  means,  '<  God  is  absolutely  pure.^* 

I  Jno.  1:5 — "This  then  is  the  message  which  we  have  heard  of 
him,  and  declare  unto  you,  that  God  is  light,  and  in  him  is  no  darknest 
at  all." 

Note. — The  entire  Mosaic  system  of  washings;  divisions  of  the  tab- 
ernacle; divisions  of  the  people  into  ordinary  Israelites,  Levites,  Priests 
and  High  Priests,  who  were  permitted  different  degrees  of  approach  to 
God,  under  strictly  defined  conditions;  the  insisting  upon  sacrifice  as  a 
necessary  medium  of  approach  to  God;  God's  directions  to  Moses  in  Ex. 
3:  5,  to  Joshua  in  Josh.  5:  15,  the  punishment  of  Uzziah  in  2  Chron.  26: 
16-26;  the  strict  orders  to  Israel  in  regard  to  approaching  Sinai  when 
Jehovah  came  down  upon  it;  the  doom  of  Korah,  Dathan  and  Abiram  in 
Num.  16:  1-33;  and  the  destruction  of  Nadab  and  Abihu  in  Lev.  10: 1-3: 
all  these  were  intended  to  teach,  emphasize  and  burn  into  the  minds  and 
hearts  of  the  Israelites  the  fundamental  truth  that  God  is  Holy,  unap- 
proachably holy.  The  truth  that  God  is  Holy  is  the  fundamental  truth 
of  the  Bible,  of  the  Old  Testament  and  the  New  Testament,  of  the  Jewish 
Religion  and  the  Christian  Religion. 

m.    How  the  Holiness  of  God  is  manifested. 

(i)    Hab.    i:  13 — "Thou  art  of  purer  eyes  than  to  behold  evil,  and 

canst  not  look  upon  iniquity:  wherefore  lookest  thou  upon  them  that 
deal  treacherously,  and  boldest  thy  tongue  when  the  wicked  devoureth 
the  man  that  is  more  righteous  than  he  ?  " 

Gen.  6:  5,  6 — "And  God  saw  that  the  wickedness  of  man  was  great 
in  the  earth  and  that  every  imagination  of  the  thoughts  of  the  heart 
was  only  evil  continually.  And  it  repented  the  Lord  that  he  had 
made  man  on  the  earth,  and  it  grieved  him  at  his  heart." 


38  What  the  Bible  Teaches 

Deut.  25: 16— "For  all  that  do  such  things,  and  all  that  do  unright 
eously,  are  an  abomination  unto  the  Lord  thy  God." 

Prov.  15:9,  26    "The  way  of  the  wicked  is  an  abomination 

unto  the  Lord.     The  thoughts  of  the  wicked  are  an  abomination  to  the 
Lord." 

THIRD  PROPOSITION:      The  Holiness  of  God  manifests  itself 
in  a  hatred  of  sin. 

(2)  Prov.  15:9  "  But  he  loveth  him  that  foUoweth  after  right- 
eousness." 

Lev.  19:2 — "Speak  unto  all  the  congregation  of  the  children  of 
Israel,  and  say  unto  them.  Ye  shall  be  holy:  for  I  the  Lord  your  God 
am  holy." 

Lev.  20:  26 — "And  ye  shall  be  holy  unto  me:  for  I  the  Lord  am 
holy,  and  I  have  severed  you  from  other  people,  that  ye  should  be 
mine." 

FO  UR  TH  PR  0  POSIT  ION:     Tho.  holiness  of  God  manifests  itself 
in  delight  in  righteousness  and  holiness. 

(3)  Job.  34:  10 — "Therefore  hearken  unto  me,  ye  men  of  under- 
standing: far  be  it  from  God,  that  he  should  do  wickedness;  and  from 
the  Almighty,  that  he  should  commit  iniquity." 

FIFTH  PROPOSITION:     The  Holiness  of   God  manifests  itself 
in  His  never  doing  loickedness  or  iniquity. 

(4)  Is.  59:  I,  2 — "  Behold  the  Lord's  hand  is  not  shortened,  that  it 
cannot  save;  neither  his  ear  heavy,  that  it  cannot  hear.  But  your  in- 
iquities have  separated  between  you  and  your  God,  and  your  sins  have 
hid  his  face  from  you,  that  he  will  not  hear." 

SIXTH  PROPOSITION:     The  Holiness  of  God  is   manifested  in 
the  separation  of  the  sinner  from  Himself. 

Herein  lieth  the  need  of  atonement  before  the  sinner  can  ap- 
proach God.     This  appears  in  the  following  passages: 

Eph.  2: 13—"  But  now  in  Christ  Jesus  ye  who  sometimes  were  far 
off  are  made  nigh  by  the  blood  of  Christ." 

Heb.  10:  g— "Then  said  he,  Lo,  I  come  to  do  thy  will,  O  God.  He 
taketh  away  the  first  that  he  may  establish  the  second.  By  the  which 
will  we  are  sanctified  through  the  offering  of  the  body  of  Jesus  Christ 
once  for  all." 

Jno.  14:  6— "Jesus  saith  unto  him,  I  am  the  way,  the  truth  and  the 
life:  no  man  cometh  unto  the  Father  but  by  me." 


The  Holiness  of  God  39 

All  approach  to  God  is  on  the  ground  of  sued  blood.  The 
atonement  has  its  deepest  demand  in  the  holiness  of  God.  Any 
doctrine  of  the  atonement  that  sees  its  need  only  in  the  necessity 
that  man  be  influenced  by  a  mighty  motive,  or  in  the  necessities 
of  governmental  expediency,  does  not  go  to  the  root  of  things. 
The  first  and  fundamental  reason  v/hy  ' '  without  shedding  of  blood 
there  is  no  remission  "  is  because  God  is  Holy  and  sin  must  be 
covered  before  there  can  be  fellowship  between  God  and  the 
pinner. 

(5)  Ex.  34:  6,  7 — "And  the  Lord  passed  by  before  him,  and  pro- 
claimed, The  Lord,  The  Lord  God,  merciful  and  gracious,  long-suf- 
fering, and  abundant  in  goodness  and  truth.  Keeping  mercy  for  thou- 
sands, forgiving  iniquity  and  transgression  and  sin,  and  that  will  by  no 
means  clear  the  guilty;  visiting  the  iniquity  of  the  fathers  upon  the 
children,  and  upon  the  children's  children,  unto  the  third  and  fourth 
generation." 

Gen.  6:  5-7 — "  And  God  saw  that  the  wickedness  of  man  was  great 
in  the  earth,  and  that  every  imagination  of  the  thoughts  of  his  heart 
was  only  evil  continually.  And  it  repented  the  Lord  that  he  had 
made  man  on  the  earth,  and  it  grieved  him  at  his  heart.  And  the 
Lord  said,  I  will  destroy  man  whom  I  have  created  from  the  face  of 
the  earth;  both  man,  and  beast,  and  the  creeping  things,  and  the  fowls 
of  the  air;  for  it  repenteth  me  that  I  have  made  them." 

Ps.  5:  4-6 — "  For  thou  art  not  a  God  that  hath  pleasure  in  wicked- 
ness: neither  shall  evil  dwell  with  thee.  The  foolish  shall  not  stand  in 
thy  sight:  thou  hatest  all  workers  of  iniquity.  Thou  shalt  destroy 
them  that  speak  leasing:  the  Lord  will  abhor  the  bloody  and  deceitful 
man." 

SEVENTH   PROPOSITION:     The  holiness   of  God  manifests 
itself  in  the  punishment  of  the  sinner, 

God  does  not  punish  the  sinner  merely  because  the  sinner's 
good  makes  it  necessary.  God  is  Holy.  God  hates  sin.  His 
holiness  and  hatred  of  sin,  like  every  attribute  of  His,  is  liv- 
ing and  active  and  must  manifest  itself.  His  holy  wrath  at 
sin  must  strike.  (See  Is.  53:6 — "All  we  like  sheep  have 
gone  astray;  we  have  turned  every  one  to  his  own  way;  and 
the  Lord  hath  laid  on  him  the  iniquity  of  us  all.  "  See  also 
R.V.  Marg.  The  literal  translation  of  the  Hebrew  for  "hath 
laid  upon  "  is  "caused  to  strike  upon.") 

Any  view  of  the  punishment  of  sin  that  leaves  out  the 
thougrht  of  its  being  an  expression  of  God's  holy  hatred  of  sin, 


40  What  the  Bible  Teaches 

is  not  only  unbiblical,  but  shallow  and  dishonoring  to  God. 
God  is  holy,  infinitely  holy,  and  infinitely  hates  sin.  We  get 
glimpses  at  times  of  what  God's  hatred  of  sin  must  be,  in  our 
own  burning  indignation  at  some  enormous  iniquity,  but  Go<f 
is  infinitely  holy  and  God's  wrath  at  the  smallest  sin  is  infi- 
nitely greater  than  ours  at  the  greatest  enormity.  God  is  lovo, 
it  is  true,  but  this  love  is  not  of  the  sentimental  sort  that 
sends  costly  bouquets  and  tender  missives  to  moral  monsters, 
as  some  of  our  Universalist  theologians  would  have  us  think. 
•'Our  God  is  a  consuming  fire."  (Heb.  12:29.)  God's  love  to 
sinners  will  never  be  appreciated  until  seen  in  the  light  of  His 
blazing  wrath  at  sin. 

(6)    Jno.  3: 16 — "For  God  so  loved  the  world,  that  he  gave  his  only 

begotten  son,  that  whosoever  believeth  in  him  should  not  perish,  but 

have  everlasting  life." 

I  Pet.  3: 18— "For  Christ  also  hath  once  suffered  for  sins,  the  just 

for  the  uujust,  that  he  might  bring  us  to  God,  being  put  to  death  in 

the  flesh,  but  quickened  by  the  Spirit." 

EIGHTH  PROPOSITION:  The  holiness  of  God  manifests  itself 
in  His  making  an  infinite  sacrifice  to  save  others  from  sin  unto 
holiness.  The  death  of  G/irist  is  not  merely  a  manifestation  of 
the  love  of  God  but  of  His  /loUtiess  as  well. 

TV,    Practical  inferences  from  the  doctrloe  that  God  is  Holy. 

(i)  Heb.  12:28,29 — "Wherefore  we  receiving  a  kingdom  which 
can  not  be  moved,  let  us  have  grace  whereby  we  may  serve  God 
acceptably  with  reverence  and  godly  tear.  For  our  God  is  a  con- 
suming fire." 

Ex.  3:4,  5 — "And  when  the  Lord  saw  that  he  turned  aside  to  see, 
God  called  to  him  out  of  the  midst  of  the  bush,  and  said,  Moses, 
Moses.  And  he  said,  Here  am  I.  And  he  said,  Draw  not  nigh  hither: 
put  off  thy  shoes  from  off  thy  feet,  for  the  place  whereon  thou  stand- 
est  is  holy  ground." 

Is.  6: 1-3 — "  In  the  year  that  King  Uzziah  died  I  saw  also  the  Lord 
sitting  upon  a  throne,  high  and  lifted  up,  and  his  train  filled  the  tem- 
ple. Above  it  stood  the  seraphim:  each  one  had  six  wings;  with 
twain  he  covered  his  face,  and  with  twain  he  covered  his  feet,  and 
with  twain  he  did  fly.  And  one  cried  unto  another,  and  said.  Holy, 
holy,  holy  is  the  Lord  of  hosts:  the  whole  earth  is  fuU  of  his  glory." 

We  must  draw  nigh  to  God  with  awe.  Even  the  holy  ser- 
ftphira  covered  their  faces  and  their  feet  in  His  pn^^-^uce. 
They  have  four  wings  for  worship  and  but  two  for  service 


The  Holiness  of  God  41 

(2)  Is.  6:5,  6— "Then  said  I,  Woe  is  me!  for  I  am  undone  be- 
cause I  am  a  man  of  unclean  lips,  and  I  dwell  in  the  midst  of  a  people 
of  unclean  lips:  for  mine  ej'eshave  seen  the  King,  the  Lord  of  hosts. 
Then  flew  one  of  the  seraphim  unto  me,  having  a  live  coal  in  his 
hand,  which  he  had  taken  with  the  tongs  from  off  the  altar." 

The  pure  light  of  God's  holiness  reveals  the  blackness  of  our 
sin. 

(Compare  Job  42: 5,  6 — "  I  have  heard  of  thee  by  the  hearing  of  the 
ear:  but  now  mine  eye  seeth  thee.  Wherefore  I  abhor  myself,  and 
repent  in  dust  and  ashes.") 

If  any  man  think  well  of  himself,  he  has  never  met  God. 
Nothing  will  demolish  self-righteousness  like  one  real  sight  of 
God.  In  dealing  with  self-righteous  persons  get  them  into 
the  holy  presence  of  God  if  you  can. 

(3)  Heb.  9:22 — "And  almost  all  things  are  by  the  law  purged 
with  blood;  and  without  shedding  of  blood  there  is  no  remission." 

There  is  no  forgiveness  without  atonement.  Sin  mu&t  be 
covered  from  the  holy  gaze  of  God,  and  nothing  will  cover  it 
but  blood. 

(4)  Rom.  5:8 — "But  God  commendeth  his  love  toward  us,  in 
that,  while  we  were  yet  sinners,  Christ  died  for  us." 

The  wonderfulness  of  God's  love!  It  would  be  no  wonder  if 
an  unholy  God  could  love  unholy  men;  but  that  the  God 
whose  name  is  Holy,  the  Infinitely  Holy  God,  could  love  be- 
ings so  utterly  sinful  as  we  are,  that  is  the  wonder  of  the  eter- 
nities. There  are  many  deep  mysteries  in  the  Bible,  but  no 
other  so  profound  as  this. 


CHAPTER  IX. 

THE  LOVE  OF  GOD, 
L    The  fact  that  God  is  Lotc. 

I  Jno.  4:  8,  16 — "  He  that  loveth  not  knoweth  not  God;  for  Godh 
love.  And  we  have  known  and  believed  the  love  that  God  hath  to  us. 
God  is  love;  and  he  that  dwelleth  in  love  dwelleth  in  God,  and  God  in 
him." 

FIRST  PROPOSITION:  God  is  love.  Not  merely  God  loves, 
but  God  is  love.  Love  is  the  very  essence  of  His  inoral  nature. 
He  is  the  source  of  all  love. 

I  Jno.  4:  7^-"  Beloved,  let  us  love  one  another;  for  love  is  of  God; 
and  every  one  that  loveth  is  born  of  God,  and  knoweth  God." 

Question:     What  is  love  ? 

Answer: 

I  Jno.  3:  16,  17,  R.V. — "  Hereby  know  we  love,  because  he  laid 
down  his  life  for  us;  and  we  ought  to  lay  down  our  lives  for  the  breth- 
ren. But  whoso  has  this  world's  goods  and  beholdeth  his  brother  in 
need,  and  shutteth  up  his  compassion  from  him,  how  doth  the  love  of 
God  abide  in  him  ?  " 

Matt.  5:44,  45 — "But  I  say  unto  you.  Love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate  you,  and  pray  for 
them  which  despitefully  use  you,  and  persecute  you.  That  ye  may  be 
the  children  of  your  Father  which  is  in  heaven:  for  He  maketh  the  sun 
to  rise  on  the  evil  and  on  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust." 

Love  is  a  desire  for  and  delight  in  the  welfare  of  the  one 
loved. 

U.    Whom  does  God  LoTe  1 

(i)  Matt.  3:  17 — "  And  lo  a  voice  from  heaven  saying.  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased." 

Matt.  17:  5 — "  While  he  yet  spake,  behold,  a  bright  cloud  over- 
shadowed them:  and  behold  a  voice  out  of  the  cloud,  which  said,  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased;  hear  ye  him." 

Luke  20:  13— "Then  said  the  Lord  of  the  vineyard.  What  shall  I 
do  ?  I  will  send  my  beloved  Son:  it  may  be  they  will  reverence  him 
vrheu  they  see  him." 


The  Love  of  God  43 

SECOND    PROPOSITION:     God  loves   His  Son.      Gocts  Son 
is  the  original  and  eternal  Object  of  His  love. 

Jno.  17:  24 — "Father,  I  will  that  they  also,  whom  thou  hast  given 
me,  be  with  me  where  I  am;  that  they  may  behold  my  glory  which 
thou  hast  given  me;  for  thou  lovedst  me  before  the  foundation  of  the 
world," 

If  God  is  eternal  love,  that  love  must  have  an  eternal  ob- 
ject.  There  must,  then,  because  of  a  necessity  in  the  Divine  Be- 
ing Himself,  be  a  multiplicity  of  persons  in  the  Godhead.  The 
etei^nal  object  of  the  Divine  Love  is  the  Eternal  Son. 

(2)  Jno.  16:27 — "For  the  Father  himself  loveth  you,  because  ye 
have  loved  me,  and  have  be/ieved  tha.t  I  came  out  from  God." 

Jno.  14:21,  23 — "He  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me:  and  he  that  loveth  vie  shall  be  loved  of 
my  Father,  and  I  will  love  him,  and  will  manifest  myself  to  him.  Je- 
sus answered  and  said  unto  him.  If  a  man  love  ;«<?,  he  will  keep  my 
words:  and  my  Father  will  love  him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him." 

THIRD  PROPOSITION:     God  loves  those  who  are  united  to  the 
Son  by  faith  and  love. 

God  loves,  as  we  shall  shortly  see,  all  men,  but  He  has  an 
altogether  peculiar  iove  for  those  who  are  in  Christ. 

Jno.  17:  23 — "  I  in  them,  and  thou  in  me,  that  they  may  be  made 
perfect  in  one;  and  that  the  world  may  know  that  thou  hast  sent  me, 
and  hast  loved  tlum,  as  thou  hast  loved  7ne.'" 

God  has  precisely  the  same  love  to  those  who  are  in  Christ 
that  He  has  to  Christ  Himself.  Of  course  there  is  a  love  of  God 
to  those  who  are  now  in  Christ  which  is  antecedent  to  their  love 
to  Christ.  (1  Jno.  4:19 — "We  love  Him,  because  He  first  loved 
us.") 

(3)  Jno.  3: 16 — "  For  God  so  loved  the  world  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life." 

1  Tim.  2:4 — "Who  will  have  all  men  to  be  saved,  and  to  come  unto 
the  knowledge  of  the  truth." 

2  Pet.  3:9 — "The  Lord  is  not  slack  concerning  his  promise,  as  some 
men  count  slackness;  but  is  long  suffering  to  us-ward,  not  willing  thai 
any  should  perish,  but  that  all  should  come  to  repentance." 


44  "What  the  Bible  Teaches 

FOURTH  PROPOSITION:     God  loves  the  world— the  whole  hu> 
man  race  and  each  individual  in  it. 

(4)  Rom.  5:6-8 — "  For  when  we  were  yet  without  strength,  in  due 
time  Christ  died/<?r  the  ungodly.  For  scarcely  for  a  righteous  man 
will  one  die:  yet  peradventure  for  a  good  man  some  would  even  dare  to 
die.  But  God  commendeth  his  love  toward  us,  in  that,  while  we  were 
yet  sinners,  Christ  died  for  us." 

Eph.  2:4,  5 — "But  God,  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us,  even  whe7t  we  were  dead  in  sins,  hath  quick- 
ened us  together  with  Christ  (by  grace  ye  are  saved)." 

Ez.  33:  II — "  Say  unto  them.  As  I  live,  saith  the  Lord  God,  I  have 
no  pleasure  in  the  death  of  the  wicked;  but  that  the  wicked  turn  from 
his  way  and  live:  turn  ye,  turn  ye  from  your  evil  ways;  for  why  will 
ye  die,  O  house  of  Israel  ?  " 

FIFTH  PROPOSITION:     God  loves  the  sinner,  the  ungodly,  those 
dead  in  sins. 

God  has  not  the  same  love  for  the  unregenerate  sinner  that 
He  has  for  the  one  in  Christ.  (Jno.  14:  21,  -23;  Jno.  17:  23;  Rom. 
8:30-39.)  But  God  has  a  peculiar  intei'est  in  lost  ones.  (Luke 
15:7-10 — "I  say  unto  you,  that  likewise  joy  shall  be  in  Heaven 
over  one  sinner  that  repenteth,  more  than  over  ninety  and  nine 
just  persons  which  need  no  repentance.  Likewise,  I  say  unto 
you,  there  is  joy  in  the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth.")  This  can  be  understood  by  a  father's  love 
for  a  true  son  and  a  wayward  son. 

HI.    How  does  the  Lore  of  God  manifest  itself  { 

(i)  Is.  48:  14,  20,  21 — "All  ye  assemble  yourselves,  and  hear;  which 
among  them  hath  declared  these  things  ?  The  Lord  hath  loved  him: 
he  will  do  his  pleasure  on  Babylon,  and  his  arm  shall  be  on  the  Chal- 
deans. Go  ye  forth  of  Babylon,  flee  ye  from  the  Chaldeans,  with  a 
voice  of  singing  declare  ye,  tell  this,  utter  it  even  to  the  end  of  the 
earth;  say  ye.  The  Lord  hath  redeemed  his  servant  Jacob.  And  they 
thirsted  not  when  he  led  them  through  the  deserts:  he  caused  the  wa- 
ters to  flow  out  of  the  rock  for  them:  he  clave  the  rock  also,  and  the 
waters  gushed  out." 

Deut,  32:9-12 — "  For  the  Lord's  portion  is  his  people;  Jacob  is  the 
lot  of  his  inheritance.  He  found  him  in  a  desert  land,  and  in  the 
waste  howling  wilderness;  he  led  him  about,  he  instructed  him,  he 
kept  him  as  the  apple  of  his  eye.  As  an  eagle  stirreth  up  her  nest, 
fluttereth  over  her  young,  spreadeth  abroad  her  wings,  taketh  theiOj 


The  Love  of  God  45 

beareth  them  on  her  wings:  So  the  Lord  alone  did  lead  him,  and  thera 
was  no  strange  God  with  him," 

Deut.  33: 3,  12 — "Yea,  he  loved  the  people;  all  his  saints  are  in  thy 
hand:  and  they  sat  down  at  thy  feet;  every  one  shall  receive  of  thy 
words.  And  of  Benjamin  he  said,  the  beloved  of  the  Lord  shall  dwell 
in  safety  by  him;  and  the  Lord  shall  cover  him  all  the  day  long,  and 
he  shall  dwell  between  his  shoulders." 

FIRST  PROPOSITION:  God's  love  manifests  itself  in  minister- 
ing to  the  need  and  Joy  of  those  He  loves,  and  protecting  them 
from,  all  evil. 

(2)  Heb.  12:6-11 — "  For  whom  the  Lord  loveth  he  ckasteneth,  and 
scourgeth  every  son  whom  he  receiveth.  If  ye  endure  chastening, 
God  dealeth  with  you  as  with  sons:  for  what  son  is  he  whom  the  father 
chasteneth  not  ?  But  if  ye  be  without  chastening,  whereof  all  are  par- 
takers, then  are  ye  bastards,  and  not  sons.  Furthermore  we  have  had 
fathers  of  our  flesh  which  corrected  us,  and  we  gave  them  reverence: 
shall  we  not  much  rather  be  in  subjection  unto  the  Father  of  Spirits, 
and  live  ?  For  they  verily  for  a  few  days  chastened  us  after  their  own 
pleasure;  but  he  for  our  profit,  that  we  might  be  partakers  of  his 
holiness.  Now  no  chastening  for  the  present  seemeth  to  be  joyous, 
but  grievous:  nevertheless  afterward  it  yieldeth  the  peaceable  fruit  of 
righteousness  unto  them  which  are  exercised  thereby." 

SE  COND  PR  0 POSITION:  God's  love  manifests  itsdf  in  chasten- 
ing and  scourging  His  loved  ones  for  their  proft,  that  out  0/  this 
chastening  the  peaceable  fruit  of  righteousness  mag  come. 

(3)  Is.  63:  9 — "In  all  their  affliction  he  was  afflicted,  and  the  angel 
of  his  presence  saved  them:  in  his  love  and  in  his  pity  he  redeemed 
them;  and  he  bare  them,  and  carried  them  all  the  days  of  old." 

THIRD  PROPOSITION:  Gods  love  manifests  itself  in  His 
beiiig  Himself  ajflicted  when  His  loved  ones  are  afflicted,  even 
when  that  affliction  comes  from  His  own  hand. 

(4)  Is.  49: 15,  16 — "  Can  a  woman  forget  her  sucking  child,  that  she 
should  not  have  compassion  on  the  son  of  her  womb  ?  Yea,  they  may 
forget,  yet  will  I  not  forget  thee.  Behold,  I  have  graven  thee  on 
the  palms  of  my  hands;  thy  walls  are  continually  before  me." 

FO  UR  TH  PR  0  POSITION:  God' s  love  is  manifested  in  His  never 
forgetting  those  He  loves.  He  seems  to  forget,  but  He  never 
does. 

(5)  I  Jno.  4:9,  10 — "  In  this  was  manifested  the  love  of  God  toward 
us,  because  that  God  s^h/  his  only  begotten  Son  into  the  world,  that 


46  What  the  Bible  Teaches 

we  might  live  through  him.  Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our 
sins." 

Jno.  3:  16 — "  For  God  so  loved  the  world  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life." 

FIFTH  PROPOSITION:  Gods  love  has  manifested  itself  by 
His  making  the  greatest  sacrifice  hi  His  power  for  those  He  loves 
— the  sacrifice  of  His  Son  to  be  the  propitiation  for  our  sins. 

Sacrifice  is  the  measure  of  love.  The  sacrifice  of  Christ  is 
the  measure  of  God's  love,  (Compare  Gen.  22:12 — "And  he 
said,  Lay  not  thine  hand  upon  the  lad,  neither  do  thou  anything 
unto  him:  for  now  I  know  that  thou  fearest  God,  seeing  thou 
hast  not  withheld  thy  son,  thine  only  son,  from  me.'') 

(6)  Is.  38: 17 — "  Behold,  for  peace  I  have  great  bitterness:  but  thou 
hast  in  love  to  my  soul  delivered  it  from  the  pit  of  corruption:  for  thou 
hast  cast  all  my  sins  behind  thy  back." 

Is.  55:7 — "Let  the  wicked  forsake  his  ways,  and  the  unrighteous 
man  his  thoughts:  and  let  him  return  unto  the  Lord,  and  he  will  have 
mercy  upon  him  ;  and  to  our  God,  for  he  will  abundantly  pardon." 

SIXTH  PROPOSITION:  God's  love  manifests  itself  in  His  for- 
giving sins. 

(7)  Eph.  2:  4,  R.V. — "  But  God,  being  rich  in  mercy,  for  his  great 
love  wherewith  he  loved  us,  even  when  we  were  dead  through  our  tres- 
passes, quickened  us  together  with  Christ  (by  grace  have  ye  been 
saved),  and  raised  us  up  with  him,  and  made  us  to  sit  with  him  in  the 
heavenly  places,  in  Christ  Jesus:  that  in  the  ages  to  come  he  might 
show  the  exceeding  riches  of  his  grace  in  kindness  toward  us  in  Christ 
Jesus:  for  by  grace  have  ye  been  saved  through  faith  ;  and  that  not 
of  yourselves:  it  is  the  gift  of  God." 

SEVENTH  PROPOSITION:  God' s  love  manifests  itself  (1)  In 
His  imparting  life  to  those  dead  in  trespasses  and  sins.  {2)  In 
His  raising  them  up  with  Christ.  (S)  In  His  makiiig  them  sit 
with  Christ  in  the  heavenly  places.  {Jf)  In  His  showing  to  us 
in  the  ages  to  come  the  exceeding  riches  of  His  grace  in  Jci'idness 
toward  us  through  Christ  Jesus. 

God  has  only  begun  to  do  for  us.  The  fullness  of  His  love 
is  not  yet  manifested.  It  is  just  beginning  to  unfold  itself. 
••Beloved,  now  are  we  the  sons  of  God,  and  it  doth  not  yet  appear 


The  Love  of  God  47 

what  we  shall  be:  but  we  know  that  when  he  shall  appear,  we 
shall  be  like  him  ;  for  we  shall  see  him  as  he  is."     (1  Jno.  3:2.) 

(8)  I  Jno.  3: 1,  R.V. — "Behold what  manner  of  love  the  Father 
hath  bestowed  upon  us,  that  we  should  be  called  children  of  God:  and 
such  we  are.  For  this  cause  the  world  knoweth  us  not,  because  it 
knew  him  not." 

EIGHTH  PROPOSITION:     Gods  love  manifests  itself  in  His 
granting  us  that  '■^loe  should  be  called  children  of  God/' 

(9)  Zep.  3:17 — "  The  Lord  thy  God  in  the  midst  of  thee  is  mighty; 
he  will  save,  he  will  rejoice  over  thee  with  joy;  he  will  rest  in  his  love, 
he  will  joy  over  thee  with  singing." 

NINTH  PROPOSITION :      God's  love  manifests   itself  in   His 
rejoicing  over  His  saved  people  with  joy  and  singing. 

Compare  Luke  15:23,  24 — "And  bring  hither  the  fatted  calf,  and 
kill  it;  and  let  us  eat  and  be  merry.  For  this,  my  son,  was  dead,  and 
is  alive  again;  he  was  lost,  and  is  found.  And  they  began  to  be 
merry." 


CHAPTER  X. 

THE  RIGHTEOUSNESS,  OR  JUSTICE  OF  GOD. 

Preliminary  Note  :  The  words  "Righteous"  and  "Just," 
also  "Righteousness"  and  "Justice,"  in  the  English  Bible 
represent  the  same  Hebrew  and  Greek  ^ords  in  the  Old  and  New 
Testaments. 

I.  The  Fact  that  God  is  Righteous. 

Ezr.  g:  15 — "  O  Lord  God  of  Israel,  thou  art  righteous." 

Ps.  116:  5 — "  Gracious  is  the  Lord,  and  righteous;  yea,  our  God  is 

merciful." 

Ps.  145:  17 — "  The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all 

his  works." 

Jer.  12: 1 — "  Righteous  art  thou,  O  Lord,  when  I  plead  with  thee." 
Jno.  17:25 — "  O  righteous  Father,  the  world  hath  not  known  thee, 

but  I  have  known  thee,  and  these  have  known  that  thou  hast  sent  me." 

FIRST  PROPOSITION:     God  is  righteous,  or  just. 

II.  What  is  it  to  be  righteous,  or  just  ? 

Ez.  18:  5 — "  But  if  a  man  be  just,  and  do  that  which  is  lawful  and 
right." 

Zeph.  3:  5 — "The  just  Lord  is  in  the  midst  thereof;  Ag  will  not  do 
iniquity:  every  morning  doth  he  bring  his  judgment  to  light,  he  faileth 
not;  but  the  unjust  knoweth  no  shame." 

To  be  just,  or  righteous,  is  to  have  that  character  that  leads 
one  to  always  do  that  which  is  right. 

The  Hebrew  word,  according  to  its  etymology,  means  "right ' 
or  "  straight."  The  etymology  of  the  English  word  "  righteous" 
is  the  same.  The  etymology  of  the  Greek  word  is  "custom"  or 
•'usage" — that  which  conforms  to  custom. 

The  Righteousness  or  Justice  of  God  is  that  attribute  that 
leads  Him  always  to  do  right.  It  is  not  to  be  limited,  as  it  so 
often  is  in  modern  theological  usage,  to  His  punitive  justice. 
This,  as   we  shall  shortly  see,  is  only  one  manifestation  of    the 


The  Righteousness,  or  Justice  of  God  49 

Justice,  or  Righteousness  of  God,  and  not  the  one  that  is  most 
prominent  in  Biblical  usage. 

Holiness  seems  to  have  more  reference  to  God's  character  as 
He  is  in  Himself;  Righteousness  to  His  character  as  manifested 
in  his  dealings  with  others. 

m.    How  the  Rigliteousness,  or  Justice  of  God  Is  manifested. 

(i)  Ps.  11:  4-7— "The  Lord  is  in  his  holy  temple,  tlie  Lord's  throna 
is  in  heaven:  his  eyes  behold,  his  eyelids  try,  the  children  of  men. 
The  LoRDtrieth  the  righteous:  but  the  wicked  and  him  that  loveth  vio- 
lence his  soul  hateth.  Upon  the  wicked  he  shall  rain  snares,  fire  and 
brimstone,  and  an  horrible  tempest:  this  shall  be  the  portion  of  their 
cup.  For  the  righteous  Lord  loveth  righteousness;  his  countenance 
doth  behold  the  upright." 

FIRST  PROPOSITION:      The  Righteousness  of   God  is  mani- 
fested in  His  loving  righteousness  and  hating  iniquity. 

(2)  Ex.  9:  23-27 — "And  Moses  stretched  forth  his  rod  toward 
heaven:  and  the  Lord  sent  thunder  and  hail,  and  the  fire  ran  along 
upon  the  ground;  and  the  Lord  rained  hail  upon  the  land  of  Egypt. 
So  there  was  hail,  and  fire  mingled  with  the  hail,  very  grievous,  such 
as  there  was  none  like  it  in  all  the  laud  of  Egypt  since  it  became  a  na- 
tion. And  the  hail  smote  throughout  all  the  land  of  Egypt  all  that 
was  in  the  field,  both  man  and  beast;  and  the  hail  smote  every  herb  of 
the  field,  and  brake  every  tree  of  the  field.  Only  in  the  land  of 
Goshen,  where  the  children  of  Israel  were,  was  there  no  hail.  And 
Pharaoh  sent,  and  called  for  Moses  and  Aaron,  and  said  unto  them,  I 
have  sinned  this  time:  the  Lord  is  righteous,  and  I  and  my  people  are 
wicked." 

2  Chron.  12:  5,  6 — "Then  came  Shemaiah  the  prophet  of  Reho- 
boam,  and  to  the  princes  of  Judah,  that  were  gathered  together  to 
Jerusalem  because  of  Shishak,  and  said  unto  them.  Thus  saith  the 
Lord,  Ye  have  forsaken  me,  and  therefore  have  I  also  left  you  in  the 
hand  of  Shishak.  Whereupon  the  princes  of  Israel  and  the  king 
humbled  themselves;  and  they  said,  The  Lord  is  righteous." 

Dan.  9: 12,  14 — "  And  he  hath  confirmed  his  words,  which  he  spake 
against  us,  and  against  our  judges  that  judged  us,  by  bringing  upon  us 
a  great  evil:  for  under  the  whole  heaven  hath  not  been  done  as 
hath  been  done  upon  Jerusalem.  Therefore  hath  the  Lord  watched 
upon  the  evil,  and  brought  it  upon  us:  for  the  Lord  our  God  is  right- 
eous in  all  his  works  which  he  doeth:  for  we  obeyed  not  his  voice." 

Rev.  16:  5,  6 — "And  I  heard  the  angel  of  the  waters  say.  Thou  art 
righteous,  O  Lord,  which  art  and  wast,  and  shall  be,  because  thou 
hast  judged  thus.  For  they  have  shed  the  blood  of  saints  and 
prophets,  and  thou  hast  given  them  blood  to  drink;  for  they  are 
worthy." 


50  What  the  Bible  Teaches 

SECOND  PROPOSITION:  The  Righteousness  of  God  is  mani- 
fested in  his  visiting  upon  sinners  the  punishment  due  to  their 
sins. 

(3)  2  Tim.  4:  8 — "  Henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  judge,  shall  give  me  at 
that  day:  and  not  to  me  only,  but  unto  all  them  also  that  love  his  ap- 
pearing." 

1  Kings  8:  32 — "Then  hear  thou  in  heaven,  and  do,  and  judge  thy 
servants,  condemning  the  wicked,  to  bring  his  way  upon  his  head; 
and  justifying  the  righteous,  to  give  him  according  to  his  righteous- 
ness." 

Ps.  7:9-11 — "O,  let  the  wickedness  of  the  wicked  come  to  an  end; 
but  establish  the  just:  for  the  righteous  God  trieth  the  hearts  and 
reins.  My  defense  is  of  God,  which  saveth  the  upright  in  heart. 
God  judgeth  the  righteous,  and  God  is  angry  with  the  wicked  every 
day." 

Heb.  6: 10 — "  For  God  is  not  unrighteous  to  forget  your  work  and 
labor  of  love,  which  ye  have  shewed  toward  his  name,  in  that  ye  have 
ministered  to  the  saints,  and  do  minister." 

THIRD  PROPOSITION:  The  Righteousness  of  God  is  mani- 
fested i}i  His  bestowing  u/jon  the  righteous  the  reward  due  their 
faithfidness. 

(4)  Ps.  gS:  1-3 — "O,  sing  unto  the  Lord  a  new  song;  for  he  hath 
done  marvelous  things:  his  right  hand,  and  his  holy  arm,  hath  got- 
ten him  the  victory.  The  Lord  hath  made  known  his  salvation: 
his  righteousness  hath  he  openly  showed  in  the  sight  of  the  heathen. 
He  hath  remembered  his  mercy  and  his  truth  toward  the  house  of 
Israel:  all  the  ends  of  the  earth  have  seen  the  salvation  of  our  God." 

Ps.  103:6 — "  The  Lord  executeth  righteousness  and  judgment  for 
all  that  are  oppressed." 

Ps.  129:  1-4 — "  Many  times  have  they  afflicted  me  from  my 
youth,  may  Israel  now  say:  Many  a  time  have  they  afflicted  me 
from  my  youth:  yet  they  have  not  prevailed  against  me.  The 
plowers  plowed  upon  my  back:  they  made  long  their  furrows.  The 
Lord  is  righteous:  he  hath  cut  asunder  the  cords  of  the  wicked." 

2  Thess.  1:6,  7 — "  Seeing  it  is  a  righteous  thing  with  God  to  recom- 
pense tribulation  to  them  that  trouble  you.  And  to  you  who  are 
troubled  rest  with  us,  when  the  Lord  Jesus  shall  be  revealed  from 
heaven  with  his  mighty  angels." 


'  The  Righteousness,  or  Justice  of  God  5 1 

FOURTH  PROPOSITION:  The  Righteousness  of  God  is  mani. 
fested  ifi  His  protecting  and  delivering  His  people  from  all  their 
adversaries. 

In  modern  theological  discussions  we  hear  more  of  the  Jus- 
tice, or  Righteousness  of  God  in  its  relation  to  the  punishment  of 
sinners,  but  in  the  Bible  we  read  of  it  more  in  relation  to  the 
protection  of  His  people.  In  modern  usage  it  is  more  frequently 
held  up  as  an  attribute  of  God  at  which  sinners  should  tremble; 
in  the  Bible  it  is  constantly  dwelt  upon  as  an  attribute  of  God  at 
which  His  people  should  rejoice  and  be  confident.  See,  for  ex- 
ample: 

Ps.  96: 11-13 — "  Let  the  heavens  rejoice,  and  let  the  earth  be  glad; 
let  the  sea  roar,  and  the  fulness  thereof.  Let  the  field  be  joyful,  and 
aTl  that  is  therein:  then  shall  all  the  trees  of  the  wood  rejoice,  before 
the  Lord:  iovh^  coxi\G.'Ca.,for  he  cometh  to  judge  the  earth:  he  shall 
judge  the  world  w///i!  righteousness,  and  the  people  with  his  truth." 
Jer.  9:24 — "  But  let  him  that  glorieth  glory  in  this,  that  he  under- 
standeth  and  knoweth  me,  that  I  am  the  Lord  which  exercise  loving- 
kindness,  judgment  and  righteousness  in  the  earth:  for  in  these  things 
I  delight,  saith  the  Lord."  Ps.  116:  5,  6 — "Gracious  is  the  Lord, 
and  righteous;  yea,  our  God  is  merciful.  The  Lord  preserveth  the 
simple:  I  was  brought  low,  and  he  helped  me."  Ps.  145:5,  15-19 — 
"The  Lord  upholdeth  all  that  fall,  and  raiseth  up  all  those  that  are 
bowed  down.  The  eyes  of  all  wait  upon  thee;  and  thou  givest  them 
their  meat  in  due  season.  Thou  openest  thine  hand,  and  satisfiest  the 
desire  of  every  living  thing.  The  Lord  is  righteous  in  all  his  ways, 
and  holy  in  all  his  works.  The  Lord  is  nigh  unto  all  them  that  call 
upon  him,  to  all  that  call  upon  him  in  truth.  He  will  fulfill  the  desire 
of  them  that  fear  him:  he  also  will  hear  their  cry,  and  will  save 
them."  Rev,  15:3 — "  And  they  sing  the  song  of  Moses,  the  servant 
of  God,  and  the  song  of  the  Lamb,  saying,  Great  and  marvelous  are 
thy  works.  Lord  God  Almighty;  just  and  true  are  thy  ways,  thou 
King  of  Saints." 

Even  the  righteousness  of  God  in  the  punishment  of  the  sin- 
ner is  sometimes  spoken  of  in  relation  to  its  connection  with  the 
deliverance  or  avenging  of  His  people.     As  in: 

2  Thess.  i:  6,  7 — "  Seeing  it  is  a  righteous  thing  with  God  to  recom- 
pense tribulation  to  them  that  trouble  you.  And  to  you  who  are 
troubled  rest  with  us,  when  the  Lord  Jesus  shall  be  revealed  from 
heaven  with  his  mighty  angels." 

Rev.  19:1,  2 — "And  after  these  things  I  heard  a  great  voice  of 
much  people  in  heaven,  saying.  Alleluia;  Salvation  and  glory,  and 
honor,  and  power,  unto  the  Lord  our  God:    For  true  and  righteous 


%2  What  the  Bible  Teaches 

are  his  judgments:  for  he  hath  judged  the  great  whore,  which  did  cor* 
rupt  the  earth  with  her  fornication,  and  hath  avenged  the  blood  of  hig 
servants  at  her  hand." 

Rev.  16:4-6 — "  And  the  third  angel  poured  out  his  vial  upon  the 
rivers  and  fountains  of  water;  and  they  became  blood.  And  1  heard 
the  angel  of  the  waters  say.  Thou  art  righteous,  O  L.ord,  which  art, 
and  wast,  and  shalt  be,  because  thou  hast  judged  thus.  For  they  have 
shed  the  blood  of  saints  and  prophets,  and  thou  hast  given  them 
blood  to  drink;  for  they  are  worthy." 

Here  it  is  the  vindication  and  avenging  of  His  people,  rather 
than  the  suffering  of  the  wicked,   that   is  the  prominent  thought. 

(5)  Neh.  9:  7,  8 — '•  Thou  art  the  Lord  the  God,  who  didst  choose 
Abram,  and  broughtest  him  forth  out  of  Ur  of  the  Chaldees,  and 
gavest  him  the  name  of  Abraham,  and  foundest  his  heart  faith- 
ful before  thee,  and  madest  a  covenant  with  him  to  give  the  land  of 
the  Canaanites,  the  Hittites,  the  Amorites,  and  the  Perizzites,  and 
the  Jebusites,  and  the  Girgashites,  to  give  it,  I  say,  to  his  seed,  and 
hast  performed  thy  words;  for  thou  art  righteous." 

FIFTH  PROPOSITION:  The  Righteousness  of  God  is  man- 
ifested  in  His  keeping  His  promises. 

(6)  Rom.  3:  25 — "Whom  God  hath  set  forth  to  be  a  propitiation, 
through  faith,  in  his  blood,  to  declare  his  righteousness,  because  of 
the  passing  over  of  the  sins  done  aforetime,  in  the  forbearance  of 
God;  for  the  showing,  I  say,  of  his  righteousness  at  the  present 
season:  that  he  might  himself  be  just,  and  the  justifier  of  him  that 
hath  faith  in  Jesus." 

SIXTH  PROPOSITION:  The  Righteousness  of  God  is  man- 
ifested. (1)  In  His  providing  a  propitiation  when  sin  was  for- 
given. (2)  In  His  Justifying  him  that  hath  faith  in  the  sub- 
stitute. 

(7)  I  Jno.  i:  9 — *'  If  we  confess  our  sins,  he  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness." 

SEVENTH  PROPOSITION:  The  Righteousness  of  God  ia 
manifested  in  the  forgive^iess  of  the  sins  of  the  believer  when  they 
are  confessed. 


CHAPTER  XL 

THE  MERCY,  OR  LOVING/KINDNESS  OF  GOD. 

Preliminary  Note:  The  same  Hebrew  word  is  translated 
sometimes  "mercy"  and  sometimes  "loving-kindness."  These 
two  words,  therefore,  mean  precisely  the  same  thing.  The  Hebrew 
word  should  have  been  translated  uniformly  the  one  or  the  other. 
The  word  "  mercy  "  in  our  English  translation  of  the  Old  Testa- 
ment is  in  a  few  instances  a  translation  of  another  Hebrew  word. 
This  latter  word  corresponds  to  the  Greek  word  always  translated 
"compassion  "  in  the  New  Testament.  It  covers  essentially  the 
same  thought  as  the  other  word ;  in  fact,  in  the  quotation  in  Rom. 
9:  15 — "For  he  saith  to  Moses,  I  will  have  mercy  on  whom  I  will 
have  mercy,  and  I  will  have  compassion  on  whom  I  will  have 
compassion,"  it  is  translated  by  the  Greek  word  for  mercy.  The 
primary  meaning  of  the  word  most  frequently  used  is  "kindness," 
especially  kindness  exercised  toward  the  suffering  or  sinning.  It 
is  so  translated  thirty-nine  times  in  the  Authorized  Version.  In 
thirty-one  of  these  instances  it  is  used  of  the  kindness  of  man 
toward  man,  in  the  remaining  eight  of  the  kindness  of  God  toward 
man. 

I.    The  fact  that  God  is  Merciful. 

Ps.  103:8 — "The  Lord  is  merciful  and  gracious,  slow  to  anger, 
and  plenteous  in  mercy." 

Deut.  4:  31— "(For  the  Lord  thy  God  is  a  merciful  God);  he  will  not 
forsake  thee,  neither  destroy  thee,  nor  forget  the  covenant  of  thy 
fathers  which  he  sware  unto  them." 

Ps.  62:  12 — "Also  unto  thee,  O  Lord,  belongeth  mercy." 

Ps.  145:  8—"  The  Lord  is  gracious  and  full  of  compassion;  slow  to 
anger,  and  of  great  mercy." 

Ps.  86:  15— "  But  thou,  O  Lord,  art  a  God  full  of  compassion,  and 
gracious,  long-suffering,  and  plenteous  in  mercy  and  truth." 

PROPOSITION:     God  is  merciful,  plenteous  in  mercu. 


54  What  the  Bible  Teaches 

II.    Toward  whom  is  the  mercy  of  God  manifested  1 

(i)  Rom.  9:15,18 — "For  he  saith  to  Moses,  I  will  have  mercy  on 
whom  I  will  have  mercj',  and  I  will  have  compassion  on  whom  I  will 
have  compassion.  Therefore  hath  he  mercy  on  whom  he  will  have 
mercy,  and  whom  he  will  he  hardeneth." 

FIRST  PROPOSITION:  God's  mercy  is  manifested  toward 
lohom,  He  will.  He  is  absolutely  sovereign  in  the  exercise  of  His 
mercy. 

But  it  should  be  I'emembered  that  while  God  is  absolutely 
sovereign  in  the  exercise  of  His  mercy,  while  no  one  can  dictate 
upon  whom  He  shall  have  mercy,  in  point  of  fact  He  wills  to  have 
mercy  on  all  upon  whom  He  can  have  mercy.  (See  2  Pet.  3:  9 — 
"The  Lord  is  not  slack  concerning  His  promise,  as  some  men 
count  slackness;  but  is  long-suffering  tous-ward,  not  willing  that 
any  should  perish,  but  that  all  should  come  to  repentance."  ) 

(2)     Deut.  7:9 — "Know  therefore  that  the  Lord  thy  God,  he  is 

God,  the  faithful  God,  which  keepeth  covenant  and  mercy  with  them 

that  love  him  and  keep  his  commandments  to  a  thousand  generations." 

Ex.  20:  6 — "  And  showing  mercy  unto  thousands  of  them  that  love 

me,  and  keep  my  commandments." 

Ps.  103:11,  17 — "For  as  the  heaven  is  high  above  the  earth,  so 
great  is  his  mercy  toward  them  that  fear  him.  But  the  mercy  of  the 
Lord  is  from  everlasting  to  everlasting  upon  them  that  fear  him,  and 
his  righteousness  unto  children's  children." 

2  Chron.  6: 14 — "And  said,  O  Lord  God  of  Israel,  there  is  no  God 
like  Thee  in  the  heaven,  nor  in  the  earth;  which  keepest  covenant,  and 
showest  mercy  unto  thy  servants,  that  walk  before  Thee  with  all  their 
hearts." 

SECOND  PROPOSITION:  God's  mercy  is  manifested  toward 
those  who  fear  or  love  Him :  His  servants,  who  walk  before  Him 
with  all  their  hearts. 

♦'  The  fear  of  the  Lord  ' '  and  <'  the  love  of  God  "  as  used  in 
the  Bible  are  nearly  synonymous.  ( Compare  Prov.  8 :  13 ;  1 6 :  6  with 
1  Jno.  5:3)  They  look  at  the  same  practical  attitude  toward 
God  from  different  points  of  view. 

(3)  Prov.  28:13 — "He  that  covcreth  his  sins  shall  not  prosper  but 
whoso  confesseth  and  forsaketh  them  shall  have  mercy." 


The  Mercy,  or  Loving-Kindness  of  God  55 

THIRD  PROPOSITION:  The  mercy  of  God  is  manifested 
toward  every  one  who  confesses  and  forsakes  his  sins, 

(4)  Ps.  32:  10 — "Many  sorrows  shall  be  to  the  wicked;  but  he  that 
trusteth  in  the  Lord,  mercy  shall  compass  him  about." 

FOURTH  PROPOSITION:  The  mercy  of  God  is  manifested 
toward  the  one  who  trusteth  in  the  Lord — ^^ Mercy  shall  compass 
him  about. ' ' 

(5)  Ps.  86:5 — "For  Thou,  Lord,  art  good,  and  ready  to  forgive; 
and  plenteous  in  mercy  unto  all  them  that  call  upon  Thee." 

FIFTH  PROPOSITION:  The  mercy  of  God  is  manifested 
toward  all  them  that  call  upon  Him.  (See  also  Rom.  10:  12, 
13 — "  For  there  is  no  diiference  between  the  Jew  and  the  Greek; 
for  the  same  Lord  over  all  is  rich  unto  all  that  call  upon  Him. 
For  whosoever  shall  call  upon  the  name  of  the  Lord  shall  be 
saved." 

(6)  Is.  49:13 — "Sing,  O  Heavens;  and  be  joyful,  O  earth;  and 
break  forth  in  singing,  O  mountains:  for  the  Lord  hath  comforted 
His  people,  and  will  have  mercy  upon  his  afflicted." 

SIXTH  PROPOSITION:  The  mercy  of  God  is  manifested 
toward  His  afflicted  people. 

III.    How  is  the  mercy  of  God  manifested  ? 

(i)  Ex.  34:7 — "Keeping  mercy  for  thousands,  forgiving  iniquity 
and  transgression  and  sin,  and  that  will  by  no  means  clear  the  guilty; 
visiting  the  iniquities  of  the  fathers  upon  the  children,  and  upon  the 
children's  children,  unto  the  third  and  fourth  generation." 

Is.  55:7 — "Let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts;  and  let  him  return  unto  the  Lord,  and  He  will  have 
mercy  upon  him;  and  to  our  God,  for  He  will  abundantly  pardon." 

Jonah  4:  2 — "And  he  prayed  unto  the  Lord,  and  said,  I  pray  Thee, 
O  Lord,  was  not  this  my  saying,  when  I  was  yet  in  my  country  ? 
therefore  I  fled  before  unto  Tarshish:  for  I  knew  that  Thou  art  a 
gracious  God,  and  merciful,  slow  to  anger,  and  of  great  kindness,  and 
repentest  Thee  of  the  evil." 

Jer.  3:  12 — "Go  and  proclaim  these  words  toward  the  north,  and  say, 
Return,  thou  backsliding  Israel,  saith  the  Lord;  and  I  will  not  cause 
mine  anger  to  fall  upon  you:  for  I  am  merciful,  saith  the  Lord,  and  I 
will  not  keep  anger  forever." 

Mic.  7: 18 — "Who  is  a  God  like  unto  thee,  that  pardoneth  iniquity, 


56  What  the  Bible  Teaches 

and  passeth  by  the  transgression  of  the  remnant  of  his  heritage  ?  He 
retaineth  not  His  anger  forever  because  Hedelighteth  in  mercy." 

Ps.  51: 1 — "  Have  mercy  upon  me,  O  God,  according  to  thy  loving- 
kindness:  according  unto  the  multitude  of  thy  tender  mercies  blot  out 
my  transgressions." 

Num.  14:18,  19,  20 — "The  Lord  is  longsuffering,  and  of  great 
mercy,  forgiving  iniquity  and  transgression,  and  by  no  means  clearing 
the  guilty,  visitmg  the  iniquity  of  the  fathers  upon  the  children  unto 
the  third  and  fourth  generation.  Pardon,  I  beseech  thee,  the  iniquity 
of  this  people  according  unto  the  greatness  of  thy  mercy,  and  as  thou 
hast  forgiven  this  people,  from  Egypt  even  until  now.  And  the  Lord 
said,  I  have  pardoned  according  to  thy  word." 

FIRST  PROPOSITION:     The  mercy  of  God  is  manifested  in  his 
pardoning  sin  when  confessed  and  forsaken. 

This  manifestation  of  God's  mercy  lies  at  the  basis  of  many 
other  manifestations.  Nevertheless,  it  is  not  true,  according  to 
Biblical  usage,  that  "mercy  is  exercised  only  when  there  is 
guilt." 

(2)  Neh.  9:16-18,  26,  27,  30,  31 — "But  they  and  our  fathers  dealt 
proudly,  and  hardened  their  necks  and  hearkened  not  to  thy  command- 
ments. And  refused  to  obey,  neither  were  mindful  of  thy  wonders 
that  thou  didst  among  them;  but  hardened  their  necks,  and  in  their 
rebellion  appointed  a  captain  to  return  to  their  bondage:  but  thou  art 
a  God  ready  to  pardon,  gracious  and  merciful,  slow  to  anger,  and  of 
great  kindness  and  forsookest  them  not.  Yea,  when  they  had  made 
them  a  molten  calf,  and  said,  this  is  thy  God  that  brought  thee  up 
out  of  Egypt,  and  had  wrought  great  provocations."  (See  also  inter- 
vening verses.)  "Nevertheless,  they  were  disobedient  and  rebelled 
against  thee,  and  cast  thy  law  behind  their  backs  and  slew  thy  prophets 
which  testified  against  them  to  turn  them  to  thee,  and  they  wrought 
great  provocations.  Therefore,  thou  deliverest  them  into  the  hand 
of  their  enemies,  who  vexed  them:  and  in  the  time  of  their  trouble, 
when  they  cried  unto  thee,  thou  heardest  them  from  heaven;  and  ac- 
cording to  thy  manifold  mercies  thou  gavest  them  saviours,  who  saved 
them  out  of  the  hand  of  the  enemies.  Yet  many  years  didst  thou  for- 
bear them,  and  testifiedst  against  them  by  thy  spirit  in  thy  prophets: 
yet  would  they  not  give  ear:  therefore  gavest  thou  them  into  the  hand 
of  the  people  of  the  lands.  Nevertheless  for  thy  great  mercies'  sake 
thou  didst  not  utterly  consume  them  nor  forsake  them;  for  thou  art  a 
gracious  and  merciful  God." 

SECOND  PROPOSITION:     The  mercy  of  God  is  manifested  in 
his  beaHng  long  with  sinners  even  when   they  harden  their  necks 


The  Mercy,  or  Loving-Kindness  oi  God  57 

and  persist  in  sin. — (Cf.  2  Pet.,  3:9. — "  The  Lord  is  not  slack 
concerning  his  promise,  as  some  men  count  slackness ;  but  is 
longsuffering  to  us-ward,  not  willing  that  any  should  perish, 
but  that  all  should  come  to  repentance.") 

(3)  Ps.  6:  1-4 — "O  Lord,  rebuke  me  not  in  thine  anger,  neither 
chasten  me  in  thy  hot  displeasure.  Have  mercy  upon  me,  O  Lord, 
for  I  am  weak:  O  Lord,  heal  me,  for  my  bones  are  vexed.  My  soul  is 
also  sore  vexed:  but  thou,  O  Lord,  how  long?  Return,  O  Lord, 
deliver  my  soul:  oh  save  me  for  thy  mercies'  sake." 

Phil.  2:27 — "For  indeed  he  was  sick  nigh  unto  death:  but  God 
had  mercy  on  him;  and  not  on  him  only,  but  on  me  also,  lest  I  should 
have  sorrow  upon  sorrow." 

Ex.  15:  13 — "Thou  in  thy  mercy  hast  led  forth  the  people  which 
thou  hast  redeemed:  thou  hast  guided  them  in  thy  strength  unto 
thy  holy  habitation." 

THIRD  PROPOSITION':     The  mercy  of  God  is  manifested  in 
His  deliveriiig  from  sickness,  sorrow  and  oppression. 

(4)  Ps.  21:  7  "For  the  king  trusteth  in  the  Lord,  and  through  the 
mercy  of  the  most  high  he  shall  not  be  moved." 

FOURTH  PROPOSITION:     The  mercy  of  God  is  manifested  in 
His  maintaining  the  security  of  those  who  trust  Him. 

(5)  Ps.  59:  16 — "But  I  will  sing  of  thy  power;  yea,  I  will  sing 
aloud  of  thy  mercy  in  the  morning:  for  thou  hast  been  my  defense  and 
refuge  in  the  day  of  my  trouble." 

FIFTH  PROPOSITION:      The  mercy  of  God  is   manifested  in 
His  acting  as  a  defense  and  refuge  in  the  day  of  trouble. 


CHAPTER  XIL 

THE  FAITHFULNESS  OF  GOD. 

I.    The  fact  that  God  is  faithful, 

Deut.  7:  9 — "  Know  therefore  that  the  Lord   thy  God,  he  is  God, 
the  faithful  God  which  keepeth  covenant  and  mercy  with  them  that 
love  and  keep  his  commandments  to  a  thousand  generations." 
Deut.  32:  4,  R.V. — "The  rock,  his  work  is  perfect; 
For  all  liis  ways  are  judgment: 
A  God  of fait/ifulncss  2indvj\ihoni  iniquity, 
Just  and  right  is  lie." 
Is.  49:  7 — "  Thus  saith  the  Lord,   the  Redeemer  of  Israel,  and 
his  Holy  One  to  him  whom  man  despiseth,  to  him  whom  the  nation  ab- 
horreth,  to  a  servant  of  rulers,   kings  shall  see  and  arise,   princes  also 
shall  worship,  because  of  the  Lord  that  is  faithful  a.nd  the  Holy  One 
of  Israel,  and  he  shall  choose  thee." 

I  Cor.  i:  9 — "  God  is  faithful,  by  whom  ye  were  called  unto  the  fel- 
lowship of  his  son,  Jesus  Christ,  our  Lord." 

I  Cor.  10:  13 — "There  hath  no  temptation  taken  you  but  such  as  is 
common  to  man:  but  God  is  faithful ,  who  will  not  suffer  you  to  be 
tempted  above  that  ye  are  able;  but  will  with  the  temptation  also 
make  a  way  to  escape,  that  ye  may  be  able  to  bear  it." 

1  Thess.  5:  24 — ^^  Faithful  is  he  that  calleth  you,  who  also  will 
do  it." 

2  Thess.  3:  3 — "  But  the  Lord  is  faithful,  who  shall  establish  you 
and  keep  you  from  evil." 

I  Jno.  i:  9 — "  If  we  confess  our  sins,  he  is  faithful  and  just  to  for^ 
give  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness." 

FIRST  PR  OPOSITION:      God  is  faithful. 

n.    What  does  *' faithful"  mean? 

(1)  The  Etymology. — The  Hebrew  root  from  which  the  words 
translated  "  faithful  "  and  "  faithfulness  "  in  the  Old  Testament 
are  derived  means  to  prop  or  stay  or  support.  The  intransitive 
use  of  the  word  signifies  to  stay  oneself  or  be  supported:  hence 
the  word  ' '  faithful, "  as  applied  to  a  person,  means  such  an  one  as 


The  Faithfulness  of  God  59 

one  may  safely  lean  upon.  The  Greek  word  used  in  the  New 
Testament  means  trustworthy  or  to  be  relied  upon,  but  this 
Greek  word  is  the  same  used  in  theLXX  for  the  Hebrew  word 
mentioned  above,  and  of  course  gets  its  meaning  from  this  usage. 
(2)  Usage. — Ps.ll9:86.  "All  thy  commandments  are  faith- 
ful." Prov.  14:  5.  — "  A  faithful  witness  will  not  lie:  but  a 
false  witness  will  utter  lies." 

Matt.  24:  45,  46 —  "Who  then  is  a  faithful  and  wise  servant, 
whom  his  Lord  hath  made  ruler  over  his  household,  to  give 
them  meat  in  due  season  ?  Blessed  is  that  servant,  whom  his 
Lord  when  he  cometh  shall  find  so  doing."  Matt.  25:  21,  23 — 
"His  Lord  said  unto  him.  Well  done,  thou  good  and  faitKj.ul 
servant:  thou  hast  been  faithful  over  a  few  things,  I  will  m»B:e 
thee  ruler  over  many  things:  enter  thou  into  the  joy  of  thy 
Lord.  His  Lord  said  unto  him.  Well  done,  good  and  faithful 
servant;  thou  hast  been  faithful  over  a  few  things,  I  will  make 
thee  ruler  over  many  things:  enter  thou  into  the  joy  of  thy 
Lord." 

1  Tim.  1 :  15 — "This  is  a  faithful  saying,  and  worthy  of  *»il  ac- 
ceptation, that  Christ  Jesus  came  into  the  world  to  save  sinners; 
of  whom  I  am  chief."  Rev.  21:  5 — "And  he  that  sat  upon 
the  throne  said,  Behold  I  make  all  things  new.  And  he  said 
unto  me,  Write,  for  these  words  are  true  and  faithful." 

The  Biblical  usage  of  the  word  conforms  to  its  etymology. 
The  thought  will  come  out  more  fully  and  definitely  as  we  come 
to  see  how  the  faithfulness  of  God  is  manifested.  Therefore, 
the  proposition  God  is  faithful  means  God  is  a  being  upon  whom 
we  can  absolutely  rely  or  stay  ourselves. 

III.    The  extent  of  God's  faithfulness. 

(i)  Lam.  3:  23 — "  They  are  new  every  morning:  great  is  thy  faith* 
fulness." 

FIRST  PROPOSITION:     GocV s  faithfulness  is  great. 

(2)  Ps,  36:  5,  R.V. — "Thy  loving  kindness,  O  Lord,  is  in  the  heav- 
ens; thy  faithfulness  reacheth  unto  the  skies." 


6o  What  the  Bible  Teaches 

SECOND  PROPOSITION:  God' s faithfulness  reacheth  unto  tJi6 
skies.  i(Note  context,  v.  6.  Compare  Ps.  89 : 2 — < '  For  I  have  said, 
Mercy  shall  be  built  up  forever:  thy  faithfulness  shalt  thou  es- 
tablish in  the  very  heavens.") 

(3)  Ps.  33:4,  R.V.— "  For  the  word  of  the  Lord  is  right;  and  all 
His  work  is  done  in  faithfulness." 

THIRD  PROPOSITION:  All  God's  work  is  done  in  faithful- 
ness. 

IT.    How  the  faithfulness  of  God  is  manifested. 

(i)  Heb.  10:23,  36,  37 — "Let  us  hold  fast  the  profession  of  our 
faith  without  wavering  (for  he  is  faithful  that  promised).  For  we 
have  need  of  patience,  that  after  ye  have  done  the  will  of  God,  ye 
might  receive  the  promise.  For  yet  a  little  while,  and  he  that  shall 
come  will  come,  and  will  not  tarry." 

Deut.  7:  9 — "  Know  therefore  that  the  Lord  thy  God,  he  is  God, 
the  faithful  God,  which  keepeth  covenant  and  mercy  with  them  that 
love  him  and  keep  his  commandments  to  a  thousand  generations." 

Cf.  I  Kg:  8,  23,  24,  56 — "And  he  said,  Lord  God  of  Israel,  there  is 
no  God  like  thee,  in  heaven  above,  or  on  earth  beneath,  who  keepest 
covenant  and  mercy  with  thy  servants  that  walk  before  thee  with  all 
their  heart:  Who  hast  kept  with  thy  servant  David  my  father  that 
thou  promisedst  him:  thou  speakest  also  with  thy  mouth,  and  hast 
fulfilled  it  with  thine  hand,  as  it  is  this  day.  Blessed  be  the  Lord, 
that  hath  given  rest  unto  his  people  Israel,  according  to  all  that  he 
promised:  there  hath  not  failed  one  word  of  all  his  good  promise,  which 
he  promised  by  the  hand  of  Moses,  his  servant." 

Ps.  89:33,  34 — "Nevertheless  my  loving  kindness  will  I  not  utterly 
take  from  him,  nor  suffer  my  faithfulness  to  fail.  My  covenant  will 
I  not  break,  nor  alter  the  thing  that  is  gone  out  of  my  lips." 

Ps.  119:  89,  go — "Forever,  O  Lord,  thy  word  is  settled  in  Heaven. 
Thy  faithfulness  is  unto  all  generations:  thou  hast  established  the 
earth,  and  it  abideth." 

FIRST  PROPOSITION:  God's  faithfulness  is  manifested  in 
His  keeping  His  promise  and  covenant.  His  fulfilling  every 
word  that  goes  out  of  His  mouth  regardless  of  what  man  does. 

(2)  I  Pet.  4: 19 — "Wherefore  let  them  that  suffer  according  to  the 
will  of  God  commit  the  keeping  of  their  souls  to  him  in  well  doing,  ai 
unto  a  faithful  Creator." 

Ps.  89;  ao-26— "  I  have  found  David  my  servant;  with  my  holy  oU 


The  Faithfulness  of  God  6i 

have  I  anointed  him:  with  whom  my  hand  shall  be  established: 
mine  arm  also  shall  strengthen  him.  The  enemy  shall  not  exact  upon 
him:  nor  the  son  of  wickedness  afflict  him.  And  I  will  beat  down  his 
foes  before  his  face  and  plague  them  that  hate  him.  But  my  faithful- 
ness and  my  mercy  shall  be  with  him:  and  in  my  name  shall  his  horn 
be  exalted.  I  will  set  his  hand  also  in  the  sea,  and  his  right  hand  in 
the  rivers.  He  shall  cry  unto  me,  Thou  art  my  father,  my  God,  and 
the  rock  of  my  salvation." 
This  might  well  be  called  "The  Faithfulness  Psalm."  (See 
V.  1,  etc.) 

SECOND  PROPOSITION:  God's  faithfulness  is  manifested 
in  the  unfailing  defense  and  deliverance  of  His  servants  in 
times  of  trial,  testing  and  conflict. 

(3)  Lam.  3:22-23 — "  It  is  of  the  Lord's  mercies  that  we  are  not  con- 
sumed, because  his  compassion  fail  not.  They  are  new  every  morn- 
ing; great  is  thy  faithfulness." 

(Cf.  Jer.  51:5 — "  For  Israel  hath  not  been  forsaken,  nor  Judah  of 
his  God,  of  the  Lord  of  hosts;  though  their  land  was  filled  with  sin 
against  the  Holy  One  of  Israel.") 

THIRD  PROPOSITION:  Gods  faithfulness  is  manifested  in 
His  standing  by  His  people  and  saving  them  even  when  they  are 
unfaithful  to  him, 

Cf.  2  Tim.  2:  13,  R.  v.— "If  we  are  faithless,  he  abideth  faithful: 
for  he  cannot  deny  himself." 

I  Sam.,  12,  20-22 — "  And  Samuel  said  unto  the  people.  Fear  not:  ye 
have  done  all  this  wickedness:  yet  turn  not  aside  from  following  the 
Lord,  but  serve  the  Lord  with  all  your  heart;  And  turn  ye  not  aside: 
for  then  should  ye  go  after  vain  things,  which  cannot  profit  nor  de- 
liver; for  they  are  vain.  For  the  Lord  will  not  forsake  his  people  for 
his  great  name's  sake:  because  it  has  pleased  the  Lord  to  make  you 
his  people." 

Our  security  is  in  His  faithfulness,  not  in  our  own. 

(4)  I  Cor.  10:  13 — "  God  is  faithful,  who  will  not  suffer  you  to  be 
tempted  above  that  ye  are  able;  but  will  with  the  temptation  make  a 
way  to  escape,  that  ye  may  be  able  to  bear  it." 

FOURTH  PROPOSITION:  God's  faithfulness  is  manifested 
in  His  not  sttffering  His  children  to  be  tempted  above  that  which 
they  are  able,  but  vnth  the  temptation  making  also  a  way  to  es' 
cape,  that  they  may  be  able  to  bear  it. 


62  What  the  Bible  Teaches 

(5)  2  Thess.  3:  3,  R.V.— "But  the  Lordis  faithful,  who  shall  estab- 
lish you,  and  guard  you  from  the  evil  one." 

I  Cor.  i:  8,  9 — "Who  shall  also  confirm  you  unto  the  end,  that  ye 
may  be  blameless  in  the  day  of  our  Lord  Jesus  Christ.  God  is  faith- 
ful, by  whom  ye  are  called  unto  the  fellowship  of  his  Son  Jesus  Christ 
our  Lord." 

I  Thess.  5:23,  24,  R.V. — "  And  the  God  of  peace  himself  sanctify  you 
wholly;  and  may  your  spirit  and  soul  and  body  be  preserved  entire, 
without  blame  at  the  coming  of  our  Lord  Jesus  Christ.  Faithful  is 
he  that  calleth  you,  who  will  also  do  it." 

FIFTH  PROPOSITION:  The  faithfulness  of  God  is  manifested 
in  confirming  and  establishing  those  whom  He  has  called,  guard- 
ing them  from  the  evil  one,  sanctifying  them  wholly  and  preserving 
them  entire — spirit,  soid  and  body — without  blame  at  the  coming 
of  our  Lord  Jesus  Christ.  The  confidence  of  God' s  children  in 
regard  to  their  future  is  not  in  their  faithfidness,  but  in  His. 

Cf.  Jno.  10:  28,  29 — "And  I  give  unto  them  eternal  life;  and  they 
shall  never  perish,  neither  shall  any  man  pluck  them  out  of  my  hand. 
My  Father,  which  gave  them  me,  is  greater  than  all ;  and  no  man  is 
able  to  pluck  them  out  of  my  Father's  hand." 

(6)  Ps.  119:  75 — "  I  know,  O  Lord,  that  thy  judgments  are  right, 
and  that  Thou  in  faithfulness  hast  afflicted  me." 

SIXTH  PROPOSITION:  God's  faithfulness  is  manifested  in 
His  chastening  His  children  when  they  go  astray. 

Cf.  Heb.  12:6 — "  For  whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth." 

(7)  I  Jno.  i:  9 — "If  weconfess  our  sins.  He  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness." 

SEVENTH  PROPOSITION:  God's  faithfulness  is  manifested 
in  His  forgiving  His  children  when  they  confess  their  sins. 

Our  confidence  that  God  will  forgive  our  sins  when  confessed 
rests  upon  two  known  facts  about  God,  viz:  God  is  righteous  and 
God  is  faithful.  To  doubt  that  your  sin  is  forgiven  when  you 
have  confessed  it  is  to  question  His  righteousness  and  His  faith- 
fulness as  well  as  His  veracity.  It  is  not  humility,  but  presump- 
tion. 

(8)  Ps.  143: 1,  2 — "  Hear  my  prayer,  O  Lord,  give  ear  to  my  sup- 
plications; in  thy  faithfulness  answer  me,  and  in  thy  righteousness. 
And  enter  not  into  judgment  with  thy  servant  :  for  in  thy  sight  shall 
no  man  living  be  justified." 


The  Faithfulness  of  God  63 

EIGHTH  PROPOSITION:     God's    Faithfulness  is  manifested 
in  His  answering  the  prayers  of  His  children. 

The  Righteousness,  Mercy  and  Faithfulness  of  God  run 
along  nearly  parallel  lines,  and  they  are  all  pledged  to  the  deliv- 
erance, defense  and  complete  and  eternal  salvation  of  God's  peo. 
pie. 


BOOK  IL 


WHAT  THE  BIBLE  TEACHES  ABOUT 
JESUS  CHRIST. 


CHAPTER  L 
HIS  DIVINITY. 


I.    Diyine  Names. 


(i)  Luke  22:  70 — "  Then  said  they  all,  Art  thou  then  the  Son  of 
God  ?    And  he  said  unto  them,  Ye  say  that  I  am," 

"The  Son  of  God."  This  name  is  given  to  Christ  forty 
times.  Besides  this  the  synonymous  expressions,  "His  Son," 
"My  Son,"  are  of  frequent  occurrence.  That  this  name,  as  used 
of  Christ,  is  a  distinctly  divine  name  appears  from  Jno.  5:  18 — ■ 
"  Therefore  the  Jews  sought  the  more  to  kill  him,  because  He  not 
only  had  broken  the  Sabbath,  but  said  also  that  God  was  His 
Father,  making  himself  equal  with  God.''' 

(2)  Jno.  i:  18 — "No  man  hath  seen  God  at  any  time;  the  only 
begotten  Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared 
him." 

' '  The  Only  Begotten  Son.  "  This  occurs  five  times.  It  is  evi- 
dent that  the  statement  that  Jesus  Christ  is  the  Son  of  God  only 
in  the  same  sense  that  all  men  are  sons  of  God  is  not  true.  Com- 
pare Mark  12 :  6 — "Having  yet  therefore  one  son.,  his  well-beloved, 
he  sent  him  also  last  unto  them,  saying,  They  will  reverence  my 
son."  Here  Jesus  Himself,  having  spoken  of  all  the  prophets  as 
servants  of  God,  speaks  of  Himself  as   "one,"  a  beloved  "Son." 

(3)  Rev.  i:  17 — "And  when  I  saw  him,  I  fell  at  his  feet  as  dead. 
And  he  laid  his  right  hand  upon  me,  saying  unto  me.  Fear  not;  I  am 
the  first  and  the  last." 

"The  First  and  the  Last."  Compare  Is.  41:4 — "Who 
hath  wrought  and  done  it,  calling  the  generations  from  the  be- 
ginning ?  I  the  Lord,  the  first,  and  with  the  last;  I  am  he." 
Is.  44:  6 — "  Thus  saith  the  Lord  the  King  of  Israel,  and  his  re- 
deemer the  Lord  of  Hosts;  I  am  the  first,  and  I  am  the  last;  and 
beside  me  there  is  no  God."  In  these  latter  passages  it  is 
"Jehovah"  "Jehovah  of  hosts"  who  is  "the  first  and  the  last." 

(4.)  Rev.  22:  12,  13,  16— "And,  behold,  I  come  quickly;  and  my 
reward  is  with  me,  to  give  every  man  according  as  his  work  shall  be. 


68  What  the  Bible  Teaches 

I  am  Alpha  and  Omega,  the  beginning  and  the  end,  the  first  and  the 
last.  I,  Jesus,  have  sent  mine  angel  to  testify  unto  you  these 
things  in  the  churches.  I  am  the  root  and  the  offspring  of  David,  and 
the  bright  and  morning  star." 

First.  —  "The  Alpha  and  Omega." 
Second. — "The  Beginning  and  the  Ending." 
Cf.  Rev.  1:8,  R.V. — "I  am  the  Alpha  and  the  Omega  saith 
tJie  Lord  God,  which  is  and  which  was  and  which  is  to  come,  the 
Almighty."      Here  it  is  the  Lord  God  who   is  the    Alpha  and 
Omega. 

(5)  Acts  3: 14 — "But  he  denied  the  Holy  One  and  the  just,  and 
desired  a  murderer  to  be  granted  unto  you." 

"The  Holy  One." — In  Rosea  11:  9 — (  "I  will  not  execute 
the  fierceness  of  mine  anger,  I  will  not  return  to  destroy  Eph- 
raim:  for  I  am  God  and  not  man;  the  Holy  One  in  the  midst  of 
thee:  and  I  will  not  enter  into  the  city"  ),  and  many  other  pas-, 
sages;  it  is  God  who  is  "  the  Holy  One." 

(6)  Mai.  3: 1 — "  Behold  I  will  send  my  messenger,  and  he  shall  pre- 
pare the  way  before  me:  and  the  Lord,  whom  ye  seek,  shall  suddenly 
come  to  his  temple,  even  the  messenger  of  the  covenant,  whom  ye  de- 
light in:  behold  he  shall  come,  saith  the  Lord  of  Hosts." 

Luke  2:  II — "  For  unto  you  is  born  this  day  in  the  city  of  David  a 
Saviour,  which  is  Christ  the  Lord." 

Acts  9:  17 — "And  Ananias  went  his  way,  and  entered  into  the 
house;  and  putting  his  hands  on  him  said.  Brother  Saul,  the  Lord, 
even  Jesus,  that  appeared  unto  thee  in  the  way  as  thou  camest,  hath 
sent  me,  that  thou  mightest  receive  thy  sight,  and  be  filled  with  the 
Holy  Ghost."     (Cf.     Jno.  20:28;     Heb.  i:  10.) 

"The  Lord."  This  name  or  title  is  used  of  Jesus  several 
hundred  times.  The  word  translated  "Lord"  is  used  in  the  New 
Testament  in  speaking  of  men  nine  times;  e.  g.^  Acts  IG:  30;  Eph. 
4:1;  Jno.  12:  21,  but  not  at  all  in  the  way  in  which  it  is  used  of 
Christ.  He  is  spoken  of  as  '■^  the  Lord  "just  as  God  is.  Cf. 
'Acts  4:  26 — "The  kings  of  the  earth  stood  up,  and  the  rulers  were 
gathered  together  against  the  Lord,  and  against  his  Christ," 
with  4:  33 — "And  with  great  power  gave  the  apostles  witness  of 
the  resurrection  of  the  Lord  Jesus:  and  great  grace  was  given 
them  all." 

Note  also  Matt.  22:  43-45, — "He  saith  unto  them,  How, 
then,  doth  David  in  spirit  call  him  Lord,  saying,  The  Lord  said 
unto  my  Lord,  sit  thou  on  my  right  hand,  until  I  make  thine 


His  Divinity  69 

enemies  thy  footstool.  If  David  called  him  Lord,  how  is  he  his 
son  ?  "  Phil.  2:  11 — "And  that  every  tongue  should  confess  that 
Jesus  Christ  is  Lord  to  the  glory  of  God  the  Father."  Eph. 
4:5 — "  One  Lord,  one  faith,  one  baptism." 

If  any  one  doubts  the  attitude  of  the  apostles  of  Jesus  tO' 
ward  Him  as  divine  they  would  do  well  to  read  one  after  another 
the  passages  v/hich  speak  of  him  as  Lord. 

(7)  Acts  10:36— "The  word  which  God  sent  unto  the  children  of 
Israel,  preaching  peace  by  Jesus  Christ  (he  is  Lord  of  all)." 

"  Lord  of  All." 

(8)  I  Cor.  2:  8 — "  Which  none  of  the  princes  of  this  world  knew: 
for  had  they  known  it,  they  would  not  have  crucified  the  Lord  of 
glory." 

' '  The  Lord  of  Glory.  " 

In  Ps.  24:8-10— *' Who  is  this  King  of  Glory  ?  The  Lord 
strong  and  mighty,  the  Lord  mighty  in  battle.  Lift  up  your 
heads,  O  ye  gates:  even  lift  them  up,  ye  everlasting  doors:  and 
the  king  of  glory  shall  come  in.  Who  is  this  King  of  Glory  ? 
The  Lord  of  hosts,  he  is  the  King  of  Glory."  It  is  the  Lord  of 
Hosts  who  is  the  King  of  Glory. 

{9)  Is.  q:6— (a)  "Wonderful."  (Cf,  Judges  13: 18,  R.V.  "And 
the  angel  of  the  Lord  said  unto  him,  Wherefore  askest  thou 
after  my  name,  seeing  it  is  wonderful?")  {b)  "  Mighty  God."  (c) 
*'  Father  of  Eternity."    (See  R.V.,  Marg.) 

(10)  Heb.  1:8—"  But  unto  the  son  he  saith.  Thy  throne,  O  God, 
is  forever  and  ever:  a  sceptre  of  righteousness  is  the  sceptre  of  Thy 
kingdom." 

"God." 

In  Jno  20:28 — "And  Thomas  answered  and  said  unto  him, 
My  Lord  and  my  God."  Thomas  calls  Jesus  "my  God,"  and  is 
gently  rebuked  for  not  believing  it  before. 

(11)  Matt.  1:23— "Behold,  a  virgin  shall  be  with  child,  and  shall 
bring  forth  a  son,  and  they  shall  call  his  name  Emmanuel,  which  be- 
ing interpreted  is,  God  with  us. " 

"God  with  us." 

(12)  Tit.  2:13,  R.V. — "  Looking  for  the  blessed  hope  and  appear- 
ing of  the  glnry  of  our  great  God  and  Savior  Jesus  Christ." 

"  Our  Great  God." 

(13)  Rom.  9:  5—"  Whose  are  the  fathers,  and  of  whom  as  con. 
earning  the  flesh  Christ  came,  who  is  over  all,  God  blessed  forever 
Amen." 

"God  Blessed  Forever." 


70  "What  the  Bible  Teaches 

PROPOSITION :  Sixteen  names  clearly  implying  Deity  are 
xised  of  Christ  in  the  Bible,  some  of  them  over  and  over 
again,  the  total  number  of  passages  reaching  far  into  ttie  hun- 
dreds. 

II.    Divine  attributes. 

(1)     Omnipotence. 

(a)  Luke  4: 39 — "  And  he  stood  over  her,  and  rebuked  the  fever; 
and  it  left  her:  and  immediately  she  arose  and  ministered  unto  them." 

Jesus  has  power  over  disease,  it  is  subject  to  his  word. 

{b)  Luke  7: 14, 15 — "And  he  came  and  touched  the  bier:  and 
they  tliat  bare  him  stood  still.  And  he  said,  Young  man,  I  say  unto 
thee,  Arise.  And  lie  that  was  dead  sat  up,  and  began  to  speak.  And 
he  delivered  him  to  his  mother." 

Luke  8:  54,  55 — "  And  he  put  them  all  out,  and  took  her  by  the 
hand,  and  called,  saying,  Maid,  arise.  And  her  spirit  came  again, 
and  she  arose  straightway:  and  he  commanded  to  give  her  meat." 

Jno.  5:  25 — "  Verily,  verily,  I  say  unto  you,  the  hour  is  coming,  and 
now  is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God:  and 
they  that  hear  shall  live." 

The  Son  of  God  has  power  over  death;  it  is  subject  to  His 
word. 

{c)  Matt.  8:  26,  27 — "  And  he  saith  unto  them.  Why  are  ye  fearful, 
O  ye  of  little  faith  ?  Then  he  arose,  and  rebuked  the  winds  and  the 
sea;  and  there  was  a  great  calm.  But  the  men  marvelled,  saying,  What 
manner  of  man  is  this,  that  even  the  winds  and  the  sea  obey  him  ?" 

Jesus  has  power  over  the  winds  and  sea;  they  are  subject  to 
His  word. 

(d)  Matt.  8: 16 — "When  the  even  was  come,  they  brought  unto 
him  many  that  were  possessed  with  devils:  and  he  cast  out  the  spirits 
with  his  word,  and  healed  all  that  were  sick." 

Luke  4:  35,  36,  41 — "And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him.  And  when  the  devil  had  thrown  him  in 
the  midst,  he  came  out  of  him,  and  hurt  him  not.  And  they  were  all 
amazed,  and  spake  among  themselves,  saying,  What  a  word  is  this  ! 
for  with  authority  and  power  he  commandeth  the  unclean  spirits,  and 
they  come  out.  And  devils  also  came  out  of  many,  crying  out,  and 
saying,  Thou  art  Christ  the  Son  of  God.  And  he  rebuking  them,  suf- 
fered them  not  to  speak:  for  they  knew  that  he  was  Christ." 

Jesus  the  Christ,  the  Son  of  God,  has  power  over  demons; 
they  are  subject  to  His  word. 

{e)  Eph.  i:  20-23 — "Which  he  wrought  in  Christ,  when  he  raised 
him  from  the  dead,  and  set  him  at  his  own  right  hand  in  the  heavenly 


His   Divinity  71 

places.  Far  above  all  principality,  and  power,  and  might,  and  domin- 
ion, and  every  name  that  is  named,  not  only  in  this  world,  but  also  in 
that  which  is  to  come.  And  hath  put  all  things  under  his  feet,  and 
gave  him  to  be  the  head  over  all  things  to  the  church.  Which  is  his 
body,  the  fulness  of  him  that  filleth  all  in  all." 

Christ  is  far  above  all  principality,  and  power,  and  might, 
and  dominion,  and  every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come;  all  things  are  in  subjec- 
tion (R.  v.)  under  His  feet.  All  the  hierarchies  of  the  angelic 
world  are  under  Him. 

(/)  Heb.  1:3— "Who  being  the  brightness  of  his  glory,  and  the 
express  image  of  His  person,  and  upholding  all  things  by  the  word  of 
his  power,  when  he  had  by  himself  purged  our  sins,  sat  down  on  the 
right  hand  of  the  majesty  on  high." 

The  Son  of  God  upholds  all  things  by  the  word  of  His  power. 

FIRST   PROPOSITION:     Jesus   Christ,    the    Son   of    God,  is 
omnipotent. 

(2)    Omniscience. 

[a)  Jno.  4:16-19 —  "  Jesus  saith  unto  her.  Go,  call  thy  husband, 
and  come  hither.  The  woman  answered  and  said,  I  have  no  husband. 
Jesus  said  unto  her.  Thou  hast  well  said,  I  have  no  husband:  For  thou 
hast  had  five  husbands;  and  he  whom  thou  now  hast  is  not  thy  hus- 
band; in  that  saidst  thou  truly.  The  woman  saith  unto  him.  Sir,  I 
perceive  that  thou  art  a  prophet." 

Jesus  knew  men's  lives,  even  their  secret  history. 

(b)  Mark  2:8 — "And  immediately  when  Jesus  perceived  in  his 
spirit  that  they  so  reasoned  within  themselves,  he  said  unto  them, 
Why  reason  ye  these  things  in  your  hearts  ?  " 

Luke  5:  22 — "  But  when  Jesus  perceived  their  thoughts,  he  an- 
swering said  unto  them.  What  reason  ye  in  your  hearts  ?  " 

Jno.  2:  24,  25 — "  But  Jesus  did  not  commit  himself  unto  them,  be- 
cause he  knew  all  men.  And  needed  not  that  any  should  testify  of 
man:  for  he  knew  what  was  in  man."    (See  also  Acts  1:24.) 

Jesus  knew  the  secret  thoughts  of  men;  He  knew  all  men; 
He  knew  what  was  in  man. 

In  2  Chron.  6:  30 — [  "Then  hear  thou  from  heaven,  thy  dwell- 
ing-place, and  forgive,  and  render  unto  every  man  according  unto 
all  his  ways  whose  heart  thou  knowest  (for  thou  only  knowest 
the  hearts  of  the  children  of  men).  Jer.  17:9,  10 — "The  heart 
is  deceitful  above  all  things,  and  desperately  wicked:  who  can 
know  it  ?    I,  the  Lord   search  the  heart,  I  try  the  reins,  even  to 


f2  What  the  Bible  Teaches 

give  every  man  according  to  his  ways,  and  according  to  the  fruit 
of  his  doings"]  we  ire  told  that  God  "only  knoweth  the 
hearts  of  the  children  of  men." 

(r)  Jno.  6:64 — "  But  there  are  some  of  you  that  believe  not.  For 
Jesus  knew  from  the  beginning  who  they  were  that  believed  not,  and 
who  should  betray  him." 

Jesus  knew  from  the  beginning  that  Judas  would  betray 
Him.  Not  only  men's  present  thoughts  but  their  future  choices 
were  known  to  Him. 

((/)  Jno.  1:48 — "  Nathanael  saith  unto- him,  Whence  knowest  thou 
me  ?  Jesus  answered  and  said  unto  him,  Before  that  Philip  called 
thee,  when  thou  wast  under  the  fig  tree,  I  saw  thee." 
Jesus  knew  what  men  were  doing  at  a  distance. 
(<f)  Luke  22: 10-12 — "And  he  said  unto  them,  Behold  when  ye  are 
entered  into  the  city,  there  shall  a  man  meet  you,  bearing  a  pitcher  of 
water;  follow  him  into  the  house  where  he  entereth  in.  And  ye  shall 
say  unto  the  good  man  of  the  house.  The  Master  saith  unto  thee, 
Where  is  the  guest  chamber,  where  I  shall  eat  the  Passover  with  my 
disciples  ?  And  he  shall  show  you  a  large  upper  room  furnished: 
there  make  ready." 

Jno.  13: 1 — "  Now  before  the  feast  of  the  passover,  when  Jesus 
knew  that  his  hour  was  come  that  he  should  depart  out  of  this  world 
unto  the  Father,  having  loved  his  own  which  were  in  the  world,  he 
loved  them  unto  the  end." 

Luke  5:4-6 — "Now  when  he  had  left  speaking,  he  said  unto 
Simon,  Launch  out  into  the  deep,  and  let  down  your  nets  for  a 
draught.  And  Simon  answering  said  unto  him.  Master,  we  have  toiled 
all  night  and  have  taken  nothing:  nevertheless  at  Thy  word  I  will  let 
down  the  net.  And  when  they  had  this  done,  they  enclosed  a  great 
multitude  of  fishes:  and  their  net  brake." 

Jesus  knew  the  future  regarding  not  only  God's  acts,  but 
regarding  the  minute  specific  acts  of  men,  and  even  regarding 
the  fishes  of  the  sea. 

Note. — Many,  if  not  all,  of  these  items  of  knowledge  up  to  this 
po!at  could,  if  they  stood  alone,  be  accounted  for  by  saying  that  the 
Omniscient  God  revealed  these  specific  things  to  Jesus. 

(/)  Jno.  21: 17 — "  He  saith  unto  him  the  third  time,  Simon,  son  of 
Jonas,  lovest  thou  me  ?  Peter  was  grieved  because  he  said  unto  him 
the  third  time,  Lovest  thou  me  ?  And  he  said  unto  Him,  Lord,  thou 
knowest  all  things  ;  Thou  knowest  that  I  love  thee.  Jesus  saith  unto 
him.  Feed  my  sheep." 

16: 30—"  Now  are  we  sure  that  thou  knowest  all  things,  and  needest 
not  that  any  man  should  ask  thee  :  by  this  we  believe  that  thoucamest 
forth  from  God." 


His   Divinity  73 

Col,  2:  3 — "In  whom  are  hid  all  the  treasures  of  wisdom  and  knowl- 
edge." 

Jesus  knew  all  things;  in  Him  are  hid  all  the  treasures  of 
wisdom  and  knowledge. 

SECOND  PROPOSITION:     Jesus  Christ  is  omniscient. 

Note. — There  was,  as  we  shall  see  when  we  come  to  study  the 
humanity  of  Christ,  a  voluntary  veiling  and  abnegation  of  the  exercise  of 
His  inherent  Divine  Omniscience.  (Compare  Mark  11:12-14:  Phil. 
2:7.) 

(3)  Omnipresence. 

{a)  Matt.  18:20 — "  For  where  two  or  three  are  gathered  together 
in  my  name,  there  am  I  in  the  midst  of  them." 

Jesus  Christ  is  present  in  every  place  where  two  or  three 
are  gathered  together  in  His  name. 

(d)  Matt.  28:20 — "Teaching  them  to  observe  all  things  whatsoever 
I  have  commanded  you  :  and,  lo,  I  am  with  you  alway,  even  unto  the 
end  of  the  world.     Amen. " 

Jesus  Christ  is  present  with  every  one  who  goes  forth  into 
any  part  of  the  world  to  make  disciples,  etc, 

{c)  Jno.  3: 13 — "And  no  man  hath  ascended  up  to  heaven,  but 
he  that  came  down  from  heaven,  even  the  son  of  man  which  is  in 
heaven." 

The  Son  of  Man  was  in  heaven  while  He  was  here  on  earth. 
Note. — The  reading  here  is  doubtful.  It  is  found  in  this  way  in 
the  Alexandrian  MS.,  and  almost  all  versions.  The  closing  words  are 
omitted  in  the  Sinaitic  and  other  important  MSS.  It  is  accepted  by 
most  of  the  best  editors;  ^.  _^.,  Tischendorf  and  Tregelles,  but  it  is  re- 
jected by  Westcott  and  Hort. 

(d)  Jno.  14:20 — "At  that  day  ye  shall  know  that  I  am  in  my 
Father,  and  ye  in  me,  and  I  in  you," 

2  Cor,  13:5 — "Examine  yourselves,  whether  ye   be   in  the  faith; 
prove  your  own  selves.     Know  ye  not  your  own  selves,  how  that  Jesus 
Christ  is  in  you,  except  ye  be  reprobates  ?  " 
Jesus  Christ  is  in  each  believer. 

{a)  Eph.  1:  23 — "Which  is  his  body,  the  fulness  of  him  that  filletb 
all  in  all." 

Jesus  Christ  filleth  all  in  all. 

THIRD  PROPOSITION:     Jesus  Christ  is  Omnipresent. 

(4)  Eternity. 

Jno.  1:1 — "In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God." 


74  What  the  Bible  Teaches 

Mic.  5:2 — "  But  thou,  Beth-lehem  Ephratah,  though  thou  be  little 
among  the  thousands  of  Judah,  yet  out  of  thee  shall  he  come  forth 
unto  me  that  is  to  be  ruler  in  Israel  ;  whose  goings  forth  have  been 
from  oi  old,  from  everlasting.''^ 

Col.  i:  17 — "  And  he  is  before  all  things,  and  by  him  all  things  con- 
sist." 

Is.  9: 6 — "  For  unto  us  a  child  is  born,  unto  us  a  son  is  given  ;  and 
the  government  shall  be  upon  his  shoulder :  and  his  name  shall  be 
called  Wonderful,  Counsellor,  The  Mighty  God,  The  Everlasting 
Father,  the  Prince  of  Peace." 

Jno.  17:  5 — "  And  now,  O  Father,  glorify  thou  me  with  thine  own 
self  with  the  glory  which  I  had  with  thee  before  the  world  was."  (See 
also  Jno.  6:  62.) 

Jno.  8:  58 — "Jesus  said  unto  them.  Verily,  verilj',  I  say  unto  you. 
Before  Abraham  was,  I  am." 

I  Jno.  i:  I — "That  which  was  from  the  beginning,  which  we  have 
heard,  which  we  have  seen  with  our  eyes,  which  we  have  looked 
upon,  and  our  hands  have  handled,  of  the  Word  of  life.  " 

Heb.  13:8— n"  Jesus  Christ  the  same  yesterday,  and  to-day,  and 
forever." 

FO  UR  THPR  0  POSITION:    The  Son  of  God  was  from  all  eternity. 

(5)     Immutability. 

Heb.  13:  8 — "Jesus  Christ  the  same  yesterday,  and  to-day,  and 
forever." 

Heb.  i:  12 — "  And  as  a  vesture  shalt  thou  fold  them  up,  and  they 
shall  be  changed:  but  thou  art  the  same,  and  thy  years  shall  not  fail." 

FIFTH  PROPOSITION:     Jesus    Christ    is   unchangeable.     He 
not  on?,y  always  is  but  always  is  the  same. 

(G.)  Phil.  2:  6— "Who  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God.  " 

SIXTH  PROPOSITION:     Jeszcs  Christ   before  His  incarnation 

was  in  the  form  of  God. 

Note. — The  Greek  word  translated  "  form,"  means  "the  form  by 
which  a  person  or  thing  strikes  the  vision;  the  external  appearance." 
(Thayer,  Greek-Eng.  Lexicon  of  the  N.  T.) 

(7)  Col.  2:  9. — "  For  in  him  dwelleth  all  the  f tiiness  ot  the  God- 
head bodily." 

SEVENTH  PROPOSITION:     In  Christ  dwelleth  all  the  fulness 
of  the  God-head  in  a  bodily  way. 


His  Divinity  75 

GENERAL  PROPOSITION:  Five  or  more  distinctively  Divine 
Attributes  are  ascribed  to  Jesus  Christ  and  all  the  fulness  of  the 
God-head  is  said  to  dicell  in  Him- 

HI.    Divine  Offices. 

(1)  Creation. 

Heb.  i:  lo — "And  thou,  Lord,  in  the  beginning  hast  laid  the 
foundation  of  the  earth;  and  the  heavens  are  the  works  of  thy  hands." 
Jno.  1:3.  "  All  things  were  made  byhim;  and  witliout  him  was  not 
anything  made  that  was  made." 

Col.  i:  16 — "For  by  him  were  all  things  created  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible,  whether  they  be  thrones, 
or  dominions,  or  principalities,  or  powers:  all  things  were  created  by 
him,  and  for  him." 

FIRST  PROPOSITION:  The  Son  of  God,  the  Eternal  Word, 
the  Lord,    is  Creator  of  all  created  things. 

(2)  Preservation. 

Heb.  i:  3 — "Who,  being  the  brightness  of  his  glory,  and  the  ex- 
press image  of  his  person,  and  upholding  all  things  by  the  word  of 
his  power,  when  he  had  by  himself  purged  our  sins,  sat  down  on  the 
right  hand  of  the  Majesty  on  high." 

SECOND  PROPOSITION:  The  Son  of  God  is  the  Preserver  of 
all  things. 

(3)  The  Forgiveness  op  Sin. 

Mark  2:  5-10 — "  When  Jesus  saw  their  'faith,  he  said  unto  the  sick 
of  the  palsy.  Son,  i/iy  sins  be  forgiven  thee.  But  there  were  certain  of 
the  scribes  sitting  there,  and  reasoning  in  their  hearts.  Why  doth 
this  man  thus  speak  blasphemies  ?  Who  can  forgive  sins  but  God 
only  ?  And  immediately  when  jEsus'perceived  in  his  spirit  that  they 
so  reasoned  within  themselves,  he  said  unto  them,  Why  reason  ye 
these  things  in  your  hearts  ?  Whether  is  it  easier  to  say  to  the  sick 
of  the  palsy.  Thy  sins  be  forgiven  thee;  or  to  say,  Arise,  and  take  up 
thy  bed,  and  walk  ?  But  that  ye  may  know  that  the  Son  of  man  hath 
power  on  earth  to  forgive  sins  (he  saith  to  the  sick  of  the  palsy)." 

Luke  7: 48 — "  And  he  said  unto  her.  Thy  sins  are  forgiven." 

THIRD  PROPOSITION:  Jesus  Christ  had  2)ower  on  earth  to 
forgive  sins. 

Note. — He  taught  that  sins  were  sins  against  Himself.   (See  Lukey: 


/6  What  the  Bible  Teaches 

40-47 — "And  Jesus  answering  said  unto  him,  Simon,  I  have  somewhat  ta 
say  unto  thee.  And  he  saith,  Master,  say  on.  There  was  a  certain  cred- 
itor which  had  two  debtors:  the  one  owed  five  hundred  pence,  and  the 
other  fifty.  And  when  they  had  nothing  to  pay,  he  frankly  forgave  them 
both.  Tell  me,  therefore,  which  of  them  will  love  him  most  ?  Simon  an- 
swered and  said,  I  suppose  that  he,  to  whom  he  forgave  most.  And  he 
said  unto  him.  Thou  hast  rightly  judged.  And  he  turned  unto  the  wom- 
an, and  said  unto  Simon,  Seest  thou  this  woman  ?  I  entered  into  thine 
house,  thou  gavest  me  no  water  for  my  feet:  but  she  has  washed  my  feet 
with  tears,  and  wiped  them  with  the  hairs  of  her  head.  Thou  gavest  me 
no  kiss:  but  this  woman  since  the  time  I  came  in  hath  not  ceased  to  kiss 
my  feet.  My  head  with  oil  thou  didst  not  anoint:  but  this  woman  hath 
anointed  my  feet  with  ointment.  Wherefore,  I  say  unto  thee,  Her  sins, 
which  are  many,  are  forgiven;  for  she  loved  much:  but  to  whom  little  is 
forgiven,  the  same  loveth  little." 

He  speaks  of  both  Simon  and  the  woman,  as  sinners,  being 
debtors  to  himself. 

(Compare  Ps.  51:4 — "Against  thee,  thee  only,  have  I  sinned,  and 
done  this  evil  in  thy  sight:  that  thou  mightest  be  justified  when  thou 
speakest,  and  be  clear  when  thou  judgest.") 

(4)  Raising  of  the  Dead. 

Jno.  6:  39^  44 — "  And  this  is  the  Father's  will  which  hath  sent  me, 
that  of  all  which  he  hath  given  me  I  should  lose  nothing,  but  should 
raise  it  up  at  the  last  day.  No  man  can  come  to  me,  except  the  Father 
which  hath  sent  me  draw  him:  and  I  will  raise  him  up  at  the  last 
day." 

FOURTH  PROPOSITION:     It  is  Jesus     Christ  w/io  raises  the 
dead. 

Question:  Did  not  Elijah  and  Elisha  raise  the  dead? 
No.  Gcd  raised  the  dead  in  answer  to  their  prayer,  but  Jesus 
Christ  will  raise  the  dead  by  his  own  word.  During  his  humilia- 
tion it  was  by  prayer  that  Christ  raised  the  dead.  (Jno. 
11:41 — "Then  they  took  away  the  stone  from  the  place  where 
the  dead  was  laid.  And  Jesus  lifted  up  his  eyes,  and  said, 
Father,  I  thank  thee  that  thou  hast  heard  me.") 

(5)  Transformation  of  Bodies. 

Phil.  3:21,  R.V. — "Who  shall  fashion  anew  the  body  of  our  humil- 
iation that  it  may  be  conformed  to  the  body  of  his  glory,  according 
to  the  working  whereby  he  is  able  to  subject  all  things  unto  himself." 


His  Divinity  77 

FIFTH  PROPOSITION:     Jesus    Christ  shall  fashion  aneio  the 
body  of  our  humiliation  into  the  like7iess  of  His  glorioles  body. 

(6)  Judgment. 

2  Tim.  4:  I,  R.V. — "  I  charge  thee  in  the  sight  of  God,  and  of  Christ 
Jesus,  who  shall  judge  the  quick  and  the  dead,  and  by  his  appearing 
and  his  kingdom." 

SIXTH  PROPOSITION:     Christ  Jesus  shall  judge  the  quick  and 
the  dead. 

Note. — Jesus  Himself  emphasized  the  .  Divine  character  of  this 
office.  John 5: 22,  23 — "For  the  Father  judgeth  no  man,  but  hath  com- 
mitted all  judgment  unto  the  Son:  T/iat  all  7nen  should  honor  the  Son 
even  as  they  honor  the  Father.  He  that  honoreth  not  the  Son  honor- 
eth  not  the  Father  which  hath  sent  Him." 

(7)  The  Bestowal  op  Eternal  Life. 

Jno.  10:28 — "And  I  give  unto  them  eternal  life;  and  they  shall 
never  perish,  neither  shall  any  man  pluck  them  out  of  my  hand." 

Jno.  17:  2 — "As  thou  hast  given  him  power  over  all  flesh,  that  he 
should  give  eternal  life  to  as  many  as  thou  hast  given  him." 

SEVENTH    PROPOSITION:      Jesus    Christ  is   the  giver  of 
Eternal  Life. 

GENERAL    PROPOSITION :     Seven   distinctly  Divine  Offices 
are  predicated  of  Jesus  Christ. 

IV.    Statements  which   in  the    Old    Testament  are  made  distinctly  of 
Jehovah,  God,  talien  in  the  New  Testament  to  refer  to  Jesus  Christ. 

(i)  Ps.  102:24-27— "I  said,  O  my  God,  take  me  not  away  in  the 
midst  of  my  days:  thy  years  are  throughout  all  generations.  Of  old 
hast  thou  laid  the  foundation  of  the  earth:  and  the  heavens  are  the 
work  of  thy  hands.  They  shall  perish,  but  thou  shalt  endure:  yea, 
all  of  them  shall  wax  old  like  a  garment;  as  vesture  shalt  thou  change 
them,  and  they  shall  be  changed:  But  thou  art  the  same,  and  thy 
years  shall  have  no  end." 

In  Heb.  1:  10-12 — "And  thou,  Lord,  in  the  beginning  hast 
laid  the  foundation  of  the  earth ;  and  the  heavens  are  the  woi'ks  of 
Thy  hands.  They  shall  perish;  but  thou  remainest;  and  they  all 
shall  wax  old  as  doth  a  garment.     And  as  a  vesture  shalt  thou 


yS  What  the  Bible  Teaches 

fold  them  up,  and  they  shall  be  changed:  but  thou  art  the  same, 
and  thy  years  shall  not  fail" — this  statement  is  interpreted  as 
referring  to  Jesus  Christ. 

(2)  Is.  40:  3,  4 — ' '  The  voice  of  him  that  crieth  in  the  wilderness,  Pre- 
pare ye  the  way  of  the  Lord  (Jehovah),  make  straight  in  the  desert  the 
highway  for  our  God.  Every  valley  shall  be  exalted,  and  every  moun- 
tain and  hill  shall  be  made  low :  and  the  crooked  shall  be  made  straight, 
and  the  rough  places  plain." 

In  Matt.  3:3;  Luke  1:  68,  69,  76— "Blessed be  the  Lord  God 
of  Israel;  for  he  hath  visited  and  redeemed  his  people.  And 
hath  raised  up  an  horn  of  salvation  for  us  in  the  house  of  his  ser- 
vant David.  And  thou,  child  shall  be  called  the  pi'ophet  of  the 
highest:  for  thou  shalt  go  before  the  face  of  the  Lord  to  prepare 
his  ways" — Jesus  is  the  Lord  before  whose  face  the  messenger 
goes. 

(3)  Jer.  11:20 — "But,  O  Lord  of  hosts,  that  judgest  righteously, 
that  triest  the  reins  and  the  heart,  let  me  see  thy  vengeance  on  them: 
for  unto  thee  have  I  revealed  my  cause." 

Jer.  17: 10 — "I,  the  Lord,  search  the  heart,  I  try  the  reins,  even 
to  give  every  man  according  to  his  ways,  and  according  to  the  fruit 
of  his  doings." 

In  Rev.  2:  23 — "And  I  will  kill  her  children  with  death;  and 
all  the  churches  shall  know  that  I  am  he  which  searcheth  the 
reins  and  hearts:  and  I  will  give  unto  every  one  of  you  according 
to  your  works" — it  is  Jesus  who  does  what  is  distinctly  said  of 
Jehovah  in  the  Old  Testament  passage. 

(4)  Is.  60: 19 — "The  sun  shall  be  no  more  thy  light  by  day;  neither 
for  brightness  shall  the  moon  give  light  unto  thee:  but  the  Lord  shall 
be  unto  thee  an  everlasting  light,  and  thy  God  thy  glory."  (See  also 
Zech.  2:  5.) 

This  is  said  of  Jesus  in  Luke  2:  32 — "A  light  to  lighten  the 
Gentiles,  and  the  glory  of  thy  people  Israel." 

(5)  Is.  6: 1,  3,  10 — "In  the  year  that  king  Uzziah  died  I  saw  also 
the  Lord  sitting  upon  a  throne  high  and  lifted  up,  and  his  train  filled 
the  temple.  And  one  cried  unto  another  and  said.  Holy,  holy,  holy  is 
the  Lord  of  hosts:  the  whole  earth  is  full  of  his  glory.  Make  the  heart 
of  this  people  fat,  and  make  their  ears  heavy  and  shut  their  eyes; 
lest  they  see  with  their  eyes,  and  hear  with  their  ears,  and  understand 
v;ith  their  heart,  and  convert  and  be  healed."  (Compare  Jno.  12: 
3/-41  — "  But  though  he  had  done  so  many  miracles  before  them,  yet 
they  believed  not  on  him.  That  the  saying  of  Esaias  the  prophet 
might  be  fulfilled  which  he  spake,  Lord,  who  hath  believed  our  report? 


His  Divinity  79 

and  to  whom  hath  the  arm  of  the  Lord  been  revealed?  Therefore 
they  could  not  believe,  because  that  Esaias  said  again,  He  hath 
blinded  their  eyes  and  hardened  their  hearts;  that  they  should  not  see 
with  their  eyes,  nor  understand  with  their  hearts  and  be  converted, 
and  I  should  heal  them.  These  things  said  Esaias  when  he  saw  his 
glory,  and  spake  of  him.'") 

In  the  Old  Testament  passage  it  was  when  he  saw  the  glory  of 
Jehovah  of  hosts  that  Isaiah  spoke  these  things,  but  in  the  New 
Testament  John  says  it  was  when  Isaiah  saw  the  glory  of  Jesus 
Christ  that  he  said  this.     The  inference  is  simple. 

(6)  Is.  8: 13,  14 — "Sanctify  the  Lord  of  hosts  himself:  and  let  him 
be  your  fear,  and  let  him  be  your  dread.  And  he  shall  be  for  a  sanc- 
tuary; but  for  a  stone  of  stumbling  and  for  a  rock  of  offense  to  both 
the  houses  of  Israel,  for  a  gin  and  for  a  snare  to  the  inhabitants  of  Jeru- 
salem." (Compare  i  Pet.  2:7,  8 — "Unto  you  therefore  which  believe 
he  is  precious:  but  unto  them  which  be  disobedient,  the  stone  which 
the  builders  disallowed,  the  same  is  made  the  head  of  the  corner, 
and  a  stone  of  stumbling  and  a  rock  of  offence,  even  to  them  which 
stumble  at  the  word,  being  disobedient:  whereunto  also  they  were 
appointed.'") 

In  the  Old  Testament  Jehovah  is  the  stone  of  stumbling,  etc. 
In  the  New  Testament  it  is  Jesus  Christ. 

(7)  Is.  8:  12,  13 — "  Say  ye  not,  a  confederacy,  to  all  them  to  whom 
this  people  shall  say,  a  confederacy;  neither  fear  ye  their  fear,  nor  be 
afraid.  Sanctify  the  Lord  of  hosts  Himself;  and  let  him  be  your  fear, 
and  let  him  be  your  dread."  (Compare  i  Pet.  3: 14 — "  But  and  if  yo 
should  suffer  for  righteousness'  sake,  blessed  are  ye:  and  fear  not  their 
fear  neither  be  troubled;  but  sanctify  in  your  hearts  Christ  as  Lord: 
being  ready  always  to  give  answer  to  every  man  that  asketh  you  a  rea- 
son concerning  the  hope  that  is  in  you,  yet  with  meekness  and  fear.") 

(8)  Num.  21:6,  7 — "And  the  Lord  sent  fiery  serpents  among  the 
people,  and  they  bit  the  people;  and  much  people  of  Israel  died. 
Therefore  the  people  came  to  Moses,  and  said,  We  have  sinned,  for 
we  have  spoken  against  the  Lord,  and  against  thee;  pray  unto  the 
Lord,  that  he  take  away  the  serpents  from  us,  and  Moses  prayed  for 
the  people." 

(Compare  i  Cor,  10:  9 — "Neither  let  us  teinpt  Christ,  as  some  of 
them  also  tempted,  and  were  destroyed  of  serpents.") 

(9)  Ps.  23: 1 — "The  Lord  is  my  shepherd;  I  shall  not  want." 

Is.  40: 10,  II — "  Behold,  the  Lord  God  will  come  with  strong  hand, 
and  his  arm  shall  rule  for  him:  behold  his  reward  is  with  him,  and  his 
work  before  him.  He  shall  feed  his  flock  like  a  shepherd:  he  shall 
gather  the  lambs  with  his  arm,  and  carry  them  in  his  bosom,  and  shall 
gently  lead  those  that  are  with  young."  (Compare  Jno.  10: 11 — "I  am 
the  good  shepherd:  the  good  shepherd  giveth  his  life  for  the  sheep.") 


8o  What  the  Bible  Teaches 

In  the  Old  Testament  Jehovah  is  the  good  shepherd;  in  the 
New  Testament  Jesus. 

(10)  Ezek.  34:  II,  12,  18 — "  For  thus  saith  the  Lord  God:  Behold,  I, 
even  I,  will  both  search  my  sheep,  and  seek  them  out.  As  a  shepherd 
seeketh  out  his  flock  in  the  day  that  he  is  among  his  sheep  that  are 
scattered;  so  will  I  seek  out  my  sheep,  and  will  deliver  them  out  of  all 
places  where  they  have  been  scattered  in  the  cloudy  and  dark  day. 
Seemelh  it  a  small  thing  unto  you  to  have  eaten  up  the  good  pasture, 
but  ye  must  tread  down  with  your  feet  the  residue  of  your  pasture  ? 
and  to  have  drunk  of  the  deep  waters,  but  ye  must  fuul  the  residue 
with  your  feet  ?  "  (Compare  Luke  19:10 — "  For  the  Son  of  Man  is  come 
to  seek  and  to  save  that  which  was  lost." 

In  the  O.  T.  Jehovah,  in   thb    N.  T.  Jesus  "  seeks  and  saves 

the  lost." 

(11)  Lord  in  the  Old  Testament  always  refers  to  God  ex- 
cept where  the  context  clearly  indicates  otherwise:  Lord  in  the 
New  Testament  always  refers  to  Jesus  Christ  except  where  the 
context  clearly  indicates  otherwise. 

PROPOSITION:  Very  many  statements  which  in  the  Old 
Testament  are  made  distinctly  of  Jehovah,  God,  are  taken  in 
theNexn  Testament  to  refer  to  Jesus  Christ;  i.  e.,  in  New  Testa- 
ment thought  and  doctrine  Jesus  Christ  occiqnes  the  place  that 
Jehovah  occu2nes  in  Old  Testament  thought  and  doctriiie. 

V.    The  way  in  which  the  name  of  God  the  Father  and  Jesus  Christ  the  Son 
are  coupled  together. 

2  Cor.  13:  14 — "The  grace  of  the  Lord  Jesus  Christ,  and  the  love 
of  God,  and  the  communion  of  the  Holy  Ghost,  be  with  you  all. 
Amen." 

Matt.  28:19 — "Go  ye,  therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

I  Thess.  3:  II — "  Now  God  himself  and  our  Father,  and  our  Lord 
Jesus  Christ,  direct  our  way  unto  you." 

I  Cor.  12:  4-6—"  Now  there  are  diversities  of  gifts,  but  of  the  same 
spirit.  And  there  are  differences  of  administrations,  but  the  same 
Lord.  And  there  are  diversities  of  operations,  but  it  is  the  same  God, 
which  workethall  in  all." 

Tit.  3:4,  5 — "But  after  that  the  kindness  and  love  of  God  out 
Saviour  toward  man  appeared.  Not  by  works  of  righteousness  which 
we  have  done,  but  according  to  his  mercy  he  saved  us,  by  the  washing 


His  Divinity  8i 

of  regeneration,  and  renewing  of  the  Holy  Ghost."  (Compare  Tit.  2: 
13 — "  Looking  for  the  blessed  hope,  and  the  glorious  appearing  of  the 
great  God  and  our  Saviour  Jesus  Christ.") 

Rom.  1:7 — "To  all  that  be  in  Rome,  beloved  of  God,  called  to  be 
saints;  grace  to  you  and  peace  from  God  our  Father  and  the  Lord 
Jesus  Christ."  (Many  instances  of  this  sort  in  all  the  Pauline  Epis- 
tles.) 

Jas.  i:  I — "  James,  a  servant  of  God  and  of  the  Lord  Jesus  Christ, 
to  the  twelve  tribes  which  are  scattered  abroad,  greeting." 

Jno.  14:  23 — "  Jesus  answered  and  said  unto  him,  if  a  man  love  me, 
he  will  keep  my  words:  and  my  Father  will  love  him,  and  We  will 
come  unto  him,  and  make  our  abode  with  him." 

"We,"  God  and  L 

2  Pet.  i:  I — "  Simon  Peter,  a  servant  and  an  apostle  of  Jesus  Christ, 
to  them  that  have  obtained  like  precious  faith  with  us  through  the 
righteousness  of  God  and  our  Saviour  Jesus  Christ."  (Compare 
R.  V.) 

Col.  2:2 — "That  their  hearts  might  be  comforted,  being  knit  to- 
gether in  love,  and  unto  all  riches  of  the  full  assurance  of  understand- 
ing, to  the  acknowledgment  of  the  mystery  of  God,  and  of  the  Father, 
and  of  Christ,"     (See  R.V.) 

Jno.  17:  3 — "  And  this  is  life  eternal,  that  they  might  know  thee  the 
only  true  God,  and  Jesus  Christ,  whom  thou  hast  sent." 

Jno.  14: 1 — "  Let  not  your  heart  be  troubled:  ye  believe  in  God,  be- 
lieve also  in  me.''''  (Compare  Jer.  \']\'trl — "Thus  saith  the  Lord; 
cursed  be  the  man  that  trusteth  in  man,  andmaketh  flesh  his  arm,  and 
whose  heart  departeth  from  the  Lord.  Blessed  is  the  man  that  trusteth 
in  the  Lord,  and  whose  hope  the  Lord  is.") 

Rev.  7: 10 — "  And  cried  with  a  loud  voice,  saying.  Salvation  to  our 
God  which  sitteth  upon  the  throne,  and  unto  the  Lamb." 

Rev.  5:  13 — "And  every  creature  which  is  in  heaven,  and  on  the 
earth,  and  under  the  earth,  and  such  as  are  in  the  sea,  and  all  that  are 
in  them,  heard  I  saying.  Blessing,  and  honor,  and  glory,  and  power,  be 
unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever 
and  ever."  (Compare  Jno.  5:23 — "That  all  men  should  honor  the 
Son,  even  as  they  honor  the  Father.  He  that  honoreth  not  the  Son 
honoreth  not  the  Father  which  hath  sent  him.") 

PROPOSITION :      The   name  of  Jesus    Christ    is   coupled  with 
that   of  God  the   Father  in   numerous  passages  in  a  way  in 
which  it  iooidd  be  impossible  to  couple  the  name  of  aiiy  fnite 
being  with  that  of  the  Deity. 

VI,    DiTiue  Worship  to  be  giren  to  Jesus  Christ. 

(1)    Matt  28: 9 — "And  'is   they  went  to  tell  his  disciples,  behold 


82  What  the  Bible  Teaches 

Jesus  met  them,  saying,  All  hail.  And  they  came  and  held  him  by  the 
feet,  and  worshipped  him.'"'' 

Luke  24:  52 — "  And  they  worshipped  him  and  returned  to  Jerusalem 
with  great  joy." 

Matt.  14:33 — "  Then  they  that  were  in  the  ship  came  and  wor- 
shipped hitn^  saying,  Of  a  truth  thou  art  the  Son  of  God."  (Compare 
Acts.  10:25,  26 — "  And  as  Peter  was  coming  in,  Cornelius  met  him 
and  fell  down  at  his  feet  and  worshipped  him.  But  Peter  took  him 
up,  saying,   Stand  tip;  I  myself  also  am  a  jnan.") 

Rev.  22:  8,  9 — "And  I  John  saw  these  things  and  heard  them.  And 
when  I  had  heard  and  seen  I  fell  down  to  worship  before  the  feet  of 
the  angel  which  showed  me  these  things.  Then  saith  he  unto  me. 
See  thou  do  it  not:  for  I  am  thy  fellow  servant,  and  of  thy  brethren, 
the  prophets,  and  of  them  which  keep  the  sayings  of  this  book:  wor- 
ship God. ' ' 

Matt.  4:  9,  10 — "And  saith  unto  him,  All  these  things  will  I  give 
thee  if  thou  wilt  fail  down  and  worship  me.  Then  saith  Jesus  unto  him. 
Get  thee  hence,  Satan:  for  it  is  written  thou  ^.hdli  worship  the  Lord 
thy  God,  and  hiiu  only  shalt  thou  serve.  " 

FIRST  PROPOSITION:  Jesus  Christ  accepted xoithout  hesita- 
tion a  worship  which  good  men  and  angels  declined  with  fear 
{horror). 

Question;  Is  not  the  verb  translated  "worship"  in  tnese 
passages,  sometimes  used  of  reverence  paid  to  men  in  high  posi- 
tion? 

Answer:  Yes,  but  not  in  this  way  by  worshipers  of  Je- 
hovah, as  is  seen  by  the  way  in  which  both  Peter  and  the  angel 
drew  back  when  such  worship  was  offered  to  them. 

(2)  I  Cor.  i:  2 — "  Unto  the  church  of  God  which  is  at  Corinth,  to 
them  that  are  sanctified  in  Christ  Jesus,  called  to  be  saints,  with  all 
that  in  every  place  call  tipon  the  name  offesus  Christ  our  Lord,  both 
theirs  and  ours." 

2  Cor.  12:  8,  9— "For  this  thing  /  besought  the  Lord  thrice,  that  it 
might  depart  from  me.  And  he  said  unto  me.  My  grace  is  sufficient 
for  thee:  for  my  strength  is  made  perfect  in  weakness.  Most  gladly, 
therefore,  will  I  rather  glory  in  my  infirmities,  that  the  power  oj 
Christ  ma.y  rest  upon  me." 

Acts.  7:  59 — "And  they  stoned  Stephen,  calling  up07i  the  Lord,  and 
saying,  Lofd  fesus  receive  my  spirit." 

SECOND  PROPOSITION:     Prayer  is  to  be  made  to  Christ. 

(3)  Ps.  45:11 — "So  shall  the  king  greatly  desire  thy  beauty:  forheis 
thy  Lord;  and  worship  thou  him" 


His  Divinity  83 

Jno.  5:  23 — "That  all  men  should  honor  the  son,  even  as  they  honor 
the  father.  He  that  honoreth  not  the  son  honoreth  not  the  father 
•which  hath  sent  him."  (Compare  Rev.  5:  8,  g,  12,  13 — "And  when  he 
had  taken  the  book,  the  four  beasts  and  four  and  twenty  elders  fell 
down  before  the  latnb,  having  every  one  of  them  harps,  and  golden  vials 
full  of  odors,  which  are  the  prayers  of  saints.  And  they  sung  a 
new  song,  saying,  Thou  art  worthy  to  take  the  book  and  to  open  the 
seals  thereof:  for  thou  wast  slain,  and  hast  redeemed  us  to  God  by  thy 
blood  out  of  every  kindred,  and  tongue,  and  people,  and  nation. 
Saying,  with  aloud  voice,  Worthy  is  the  lamb  that  was  slain  to  receive 
power,  and  riches,  and  wisdom,  and  strength,  and  honor,  and  glory, 
and  blessing.  And  every  creature  which  is  in  heaven  and  on  the 
earth,  and  under  the  earth,  and  such  as  are  in  the  sea  and  all  that  are 
in  them,  heard  I  saying.  Blessing,  and  honor,  and  glory,  and  power, 
be  unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever 
and  ever.") 

THIRD  PROPOSITION:  It  is  God  the  Father's  will  that  all 
men  pay  the  same  divine  honor  to  the  son  as  to  himself, 

(4)  Heb.  i:  6 — "And  again,  when  he  bringeth  in  the  lirst  begotten 
into  the  world,  he  saith.  And  let  ail  the  angels  of  God  worship  him." 

Phil.  2:10,  II — "That  at  the  name  of  Jesus  every  knee  should 
bow,  of  things  in  heaven,  and  things  in  earth,  and  things  under  the 
earth:  And  that  every  tongue  should  confess  that  Jesus  Christ  is 
Lord  to  the  glory  of  God  the  Father."  (Compare  Is.  45;  21-23.  Where 
it  is  unto  Jehovah  that  every  knee  is  to  bow,  etc.") 

FOURTH  PROPOSITION:  The  Son  of  God,  Jesus,  is  to  be 
worshipped  as  God  by  angels  and  men. 

GENERAL  PROPOSITION:  Jesus  Christ  is  a  person  to  be 
worshipped  by  angels  and  men,  even  as  God  the  Father  is  wor- 
shipped. 

Summary:  By  the  use  of  numerous  Divine  names,  by  the 
ascription  of  all  the  distinctively  Divine  attributes,  by  the  predica- 
tion of  several  Divine  offices,  by  referring  statements  which  in  the 
Old  Testament  distinctly  name  Jehovah  God  as  their  subject  to 
Jesus  Christ  in  the  New  Testament,  by  coupling  the  name  of 
Jesus  Christ  with  that  of  God  the  Father  in  a  way  in  which  it 
would  be  impossible  to  couple  that  of  any  finite  being  with  that 
of  the  Deity,  and  by  the  clear  teaching  that*  Jesus  Christ  should 


84  What  the  Bible  Teaches 

be  worshipped,  even  as  God  the  Father  is  worshipped — in  all  these 
unmistakable  ways,  God  in  His  word  distinctly  proclaims  that 
Jesus  Christ  is  a  Divine  Being,  is  God. 

Note:  Whoever  refuses  to  accept  Jesus  as  his  Divine  Savior 
and  Lord  is  guilty  of  the  enormous  sin  of  rejecting  God.  A  man  often 
thinks  he  is  good  because  he  never  stole  or  never  murdered  or  never 
cheated.  "  Of  what  great  sin  am  I  guilty  ?  "  he  complacently  asks.  "You 
are  guilty  of  the  awful,  damning  sin  of  rejecting  God,"  we  reply.  But 
suppose  one  questions  or  denies  His  divinity.  That  does  not  change  the 
fact  nor  lessen  his  guilt.  Questioning  or  denying  a  fact  never  changes  it. 
Suppose  that  one  denies  the  goodness  of  a  man  who  is  in  fact  the  soul  of 
honor.  It  would  not  alter  the  fact  but  simply  make  the  questioner  guilty 
of  awful  slander.  So  denying  the  fact  of  the  Deity  of  Jesus  Christ  does 
not  make  it  any  less  a  fact,  but  it  does  make  the  denier  guilty  of  awf al 
blasphemous  slander. 


CHAPTER  II. 

THE  SUBORDINATION  OF  THE  SON  TO  THE  FATHER, 

I.  Jno.  14:  28 — "  Ye  have  heard  how  I  said  unto  you,  I  go  away,  and 
come  again  unto  you.  If  ye  loved  me,  ye  would  rejoice,  because  I 
said,  I  go  unto  the  Father:  for  my  Father  is  greater  than  I." 

FIRST  PROPOSITI  ON  :     God  the  Father  is  greater  than  Jesus 

Christ  the  So7i. 

II.  Heb.  i:  5 — "  For  unto  which  of  the  angels  said  he  at  any  time. 
Thou  art  my  Son,  this  day  have  I  begotten  thee  ?  And  again,  I  will 
be  to  him  a  Father,  and  he  shall  be  to  me  a  Son  ? 

Jno.  3:  16 — "  For  God  so  loved  the  world,  that  he  gave  his  only  be- 
gotten Son  that  whosever  believeth  in  him  should  not  perish,  but 
have  everlasting  life.'* 

SECOND     PROPOSITION :       God     the    Father  begat  Jesus 
Christ  the  Son. 

Question:  Does  this  begetting  refer  to  the  origin  of  the 
Eternal  Word  or  to  the  origin  of  the  incarnate  Jesus  ? 

Answer:  Ps,  2:7 — "I  will  declare  the  decree:  the  Lord 
hath  said  unto  rae,  Thou  art  my  Son;  this  day  have  I  begotten 
Thee."  (See  context  vv.  1,  2,  6,  8.)  Luke  1:35— "And  the 
angel  answered  and  said  unto  her,  The  Holy  Ghost  shall  come 
upon  thee,  and  the  power  of  the  Highest  shall  overshadow  thee: 
therefore  also  that  holy  thing  which  shall  be  born  of  thee  shall  be 
called  the  Son  of  God." 

III.  Jno.  6:  57,  R.V.— "  As  the  living  Father  sent  me,  and  I  Uve 
because  of  the  Father;  so  he  that  eateth  me,  he  also  shall  live  because 
of  me." 

THIRD    PROPOSITION:     Jesus     Chnst    lives   because  of  the 
Father. 

IV.  Jno.  5: 19 — "Then  answered  Jesus  and  said  unto  them,  Verily, 


86  What  the  Bible  Teaches 

verily,  I  say  unto  you,  The  Son  can  do  nothing  of  himself,  but  what  he 
seeth  the  Father  do:  for  what  things  soever  he  doeth,  these  also  doeth 
the  Son  likewise." 

FOURTH  PROPOSITION:     The  Son  can  do  nothing independ, 
ently  of  the  Father. 

V.  Jno.  6:  29 — "Jesus  answered  and  said  unto  them,  This  is  the 
v/ork  of  God,  that  ye  believe  on  him  whom  he  hath  sent." 

Jno.  8:  29,  42 — "  And  he  that  sent  me  is  with  me:  the  Father  hath 
not  left  me  alone;  for  I  do  always  those  things  that  please  him. 
*  *  *  Jesus  said  unto  them:  If  God  were  your  Father,  ye  would  love 
me,  for  I  proceeded  forth  and  came  from  God;  neither  came  I  of  my- 
self, but  he  sent  me." 

FIFTH  PROPOSITION:     Jesus  Christ  was  sent  by  the  Father. 

VI.  Jno.  10:  18 — "No  man  taketh  it  from  me,  but  I  lay  it  down  of 
myself.  I  have  power  to  lay  it  down,  and  I  have  power  to  take  it  again. 
This  commandment  have  I  received  of  my  Father." 

SIXTH    PROPOSITION:     Jesus  Christ  received  commandment 
from  the  Father,  icas  under  his  authority  and  directions. 

VII.  Jno.  13:3 — "Jesus  knowing  that  the  Father  had  given  all 
things  into  his  hands,  and  that  he  was  come  from  God,  and  went  to 
God." 

SEVENTH    PROPOSITION:     Jesus    Christ   received  His  oxen 
authority  from  the  Father. 

VIII.  Jno.  8:  26,  40 — "  I  have  many  things  to  say  and  to  judge  of 
you:  but  he  that  sent  me  is  true;  and  I  speak  to  the  world  those  things 
which  I  have  heard  of  him.  But  now  j-e  seek  to  kill  me,  a  man  that 
hath  told  you  the  truth,  which  I  have  heard  of  God:  this  did  not 
Abraham." 

EIGHTH  PROPOSITION:     Jesus  Christ  received  His  message 
from  the  Father. 

IX.  Jno.  5:36,  R.V. — "  But  the  witness  which  I  have  is  greater 
than  that  of  John:  for  the  works  which  the  Father  hath  given  me  tc 
accomplish,  the  very  works  that  I  do,  bear  witness  of  me,  that  the 
Father  hath  sent  me." 

Jno.  14: 10—"  Believest  thou  not  that  I  am  in  the  Father,  and  the 


The  Subordination  of  the  Son  to  the  Father  87 

Father  in  me:  the  words  that  I  speak  unto  you  I  speak  not  of  myself: 
but  the  Father  that  dwelleth  in  me,  he  doeth  the  works." 

NINTH  PROPOSITION:  The  Father  gave  to  Jesus  Christ  His 
works  to  accot7i2)lish,  and  it  was  the  indicelling  Father  who  did  the 
works. 

X.  Luke  22:  29 — "  And  I  appoint  unto  you  a  kingdom,  as  my  Fa- 
ther hath  appointed  unto  me." 

TENTH  PROPOSITION:  Jesus  Christ's  kingdom  was  ap^ 
pointed  unto  Him  by  the  Father. 

XI.  I  Cor.  15:24 — "Then  cometh  the  end,  when  he  shall  have  de- 
livered up  the  kingdom  to  God,  even  the  Father,"  etc. 

ELEVENTH  PROPOSITION:  Jesus  Christ  shall  idtimcUely 
deliver  up  the  kingdom  to  the  Father. 

XII.  1  Cor.  15:27,  28,  R.V. — "For,  he  put  all  things  in  subjec- 
tion under  his  feet.  But  when  he  saith,  All  things  are  put  in  subjec- 
tion, it  is  evident  that  he  excepted  who  did  subject  all  things  unto 
him.  And  when  all  things  have  been  subjected  to  him,  then  shall 
the  son  also  himself  be  subjected  to  him  that  did  subject  all  things 
unto  him,  that  God  may  be  all  in  all." 

TWELFTH  PROPOSITION:  Jesus  Christ  Himself  shall  be 
subjected  unto  the  Father  that  God  may  be  all  in  all. 

XIII.  I  Cor.  11:3— "But  I  would  have  you  know,  that  the  head 
of  every  man  is  Christ;  and  the  head  of  the  woman  is  the  man;  and 
the  head  of  Christ  is  God." 

THIRTEENTH  PROPOSITION:  God  the  Father  is  head  of 
Christ  as  Christ  is  the  head  of  every  man,  and  as  the  man  is 
head  of  the  vnoman. 

XIV.  Heb.  7:25,  R.V. — "Wherefore  also  he  is  able  to  save  to 
the  uttermost  them  that  draw  near  unto  God  through  him,  seeing  he 
ever  liveth  to  make  intercession  for  them." 

FOURTEENTH  PROPOSITION:  Men  draw  near  unto  God 
through  Christ.  God.,  not  Christ,  is  the  ultimate  goal.  He  is 
the  xoay  unto  the  Father.  (Jno.  14:  6 — "Jesus  saith  unto  him, 
I  am  the  way,  the  truth  and  the  life:  no  man  cometh  unto  the 
Father  but  by  me  ") 


88  What  the  Bible  Teaches 

XV.     Jno.  20:17 — "  Jesus  saith  unto  her,  I  ascend  unto    .... 
my  God." 

FIFTEENTH  PR  OPOSITIOJST:     God  the  Father  is  Jesus  Chnst'  s 
God. 

GENERAL  PROPOSITION:  Jesus  Christ  is,  and  eternally 
shall  be,  subordinate  to  God  the  Father.  In  God  the  Father  we 
have  the  source  of  Deity ;  in  Jesus  Christ,  Deity  in  its  outflow. 
But  in  the  stream  is  all  the  perfection  of  the  foxmtain.  (See  Col. 
2:9).  God  the  Father  is  the  source  of  glory;  Jesus  Christ  the 
Son  is  the  effulgence  {shining  forth  or  off'-flash)  of  His  glory. 
(Heb.  1:3,  R.  V. —  "  Who  being  the  effulgence  of  His  glory.") 

All  the   passages  quoted  have  reference   to  the  incarnate 
Cheist  and  not  to  the  pre-existent  Word. 


CHAPTER  III. 

THE  HUMAN  NATURE  OF  JESUS  CHRIST. 

I ,  Human  names, 

(i)  I  Tim,  2:  5 — "  For  there  is  one  God,  and  one  mediator  between 
God  and  man,  the  man  Christ  Jesus." 

FIHST  PROPOSITION:  Christ  Jesus  is  called  man  even  after 
His  ascension. 

(2)  Luke  19: 10 — "  For  the  Son  of  man  is  come  to  seek  and  to  save 
that  which  was  lost." 

SECOND  PROPOSITION:  Jesus  is  called  the  Son  of  Man 
(77  times).  Stephen  spoke  of  Him,  as  the  Son  of  Man  even 
when  he  saw  Him,  in  the  glory  standing  on  the  right  hand  of 
God.     (Acts  7:  55.) 

II.  Human  physical  nature. 

(i)  Jno.  i:  14 — "  And  the  word  was  made  flesh,  and  dwelt  among 
us  (and  we  beheld  his  glory,  the  glory  of  the  only  begotten  of  the 
Father),  full  of  grace  and  truth." 

Heb.  2: 14 — "Forasmuch,  then,  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same  ;  that 
through  death  he  might  destroy  him  that  had  the  power  of  death, 
that  is,  the  devil." 

FIRST  PROPOSITION:  The  Eternal  Word  was  made  fiesK 
partook  of  flesh  and  blood.  Jesus  Christ  had  a  true  human 
body. 

Note  i.— The  denial  of  the  reality  of  Christ's  body  is  the  mark  of 

the  spirit  of  anti-Christ. 

I  Jno.  4:  2,  3 — "  Hereby  know  ye  the  spirit  of  God  :  every  spirit 
that  confesseth  ^that  Jesus  Christ  is  come  in  the  flesh  is  of  God. 
And   every  spirit  that  confesseth  not  that  Jesus   Christ  is  come  in 


QO  What  the  Bible  Teaches 

the  flesh  is  not  of  God  :  and  this  is  that  spirit  of  anti-Christ,  whereof 
ye  have  heard  that  it  should  come  and  even  now  already  is  it  in  the 
world." 

Note  2. — The  indwelling   divine   glory  sometimes  shone  through 
and  transfigured  the  veil  of  flesh.     (Matt.  17:2.) 

(2)  Luke  24:39 — "  Behold  my  hands  and  my  feet,  that  it  is  I  my- 
self: handle  me  and  see;  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see 
me  have." 

Jno.  20:  27 — "  Then  sayeth  he  to  Thomas,  reach  hither  thy  finger, 
and  behold  my  hands  ;  and  reach  hither  thy  hand,  and  thrust  it  into 
my  side  :  and  be  not  faithless,  but  believing." 

SECOND  PROPOSITION:  Jesus  Christ  had  a  true  human 
body  after  his  resurrection. 

(3)  Acts  7:  55,  56 — "  But  he,  being  full  of  the  Holy  Ghost,  looked 
up  steadfastly  into  heaven,  and  saw  the  glory  of  God,  and  Jesus 
standing  on  the  right  hand  of  God,  and  said,  behold,  I  see  the  heavens 
opened,  and  the  Son  of  man  standing  on  the  right  hand  of  God." 

Rev.  5:6 — "  And  I  beheld,  and  lo  !  in  the  midst  of  the  throne  and  of 
,  the  four  beasts,  and  in  the  midst  of  the  elders,  stood  a  lamb  as  it  had 
been  slain,  having  seven  horns  and  seven  eyes,  which  are  the  seven 
spirits  of  God  sent  forth  into  all  the  earth." 

Matt.  26:64 — "Jesus  saith  unto  him.  Thou  hast  said:  neverthe- 
less I  say  unto  you,  Hereafter  shall  ye  see  the  Son  of  man  sitting  on 
the  right  hand  of  power,  and  coming  in  the  clouds  of  heaven." 

THIRD  PROPOSITION:  Jesus  Christ  still  has  a  human  body 
in  the  glory.  He  shall  come  again  on  the  clouds  of  heaven  as 
'Hhe  Son  of  Man.'' 

Note. — Our  bodies  at  His  coming  shall  be  transformed  into  the 
likeness  of  His  own.     (Phil.  3;  21.) 

III.    Human  parentage. 

(i)  Luke  2:7 — "And  she  brought  forth  her  firstborn  son,  and 
wrapped  him  in  swaddling  clothes,  and  laid  him  in  a  manger;  because 
there  was  no  room  for  them  in  the  inn." 

Acts  2:30 — "Therefore,  being  a  prophet,  and  knowing  that  God 
had  sworn  with  an  oath  to  him,  that  of  the  fruit  of  his  loins,  accord- 
ing to  the  flesh,  he  would  raise  up  Christ  to  sit  on  his  throne." 

Acts  13:  23 — "  Of  this  vian's  seed  hath  God  according  to  his  prom- 
ise raised  unto  Israel  a  saviour,  Jesus." 

Rom.  i:  3 — "Concerning  his  Son  Jesus  Christ  our  Lord,  which 
was  made  of  the  seed  of  David  according  to  the  flesh." 


The  Human  Nature  of  Jesus  Christ  91 

Gal.  4:4 — "  But  when  the  fulness  of  the  time  was  come,  God  sent 
forth  his  Son,  made  of  a  woman,  made  under  the  law." 

Heb.  7:  14 — *'  For  it  is  evident  that  our  Lord  sprang  out  of  Juda; 
of  which  tribe  Moses  spake  nothing  concerning  priesthood." 


FIRST  PROPOSITION :     Jesus  Christ  had  a  human  parentage 
and  human  ancestry.     He  was  Mary's  son  and  David  s  seed. 

Mary  was  as  truly  the  mother  of  Jesus  Cheist  as  God  was 
His  Father. 

IT.    Human  limitations. 

(1)    Physical  Limitations. 

(a)  jno.  4:  6 — "  Now  Jacob's  well  was  there.  Jesus,  therefore,  be- 
ing wearied  with  his  journey,  sat  thus  on  the  well:  and  it  was  about 
the  sixth  hour. " 

Jesus  Christ  was  weary.  Compare  Is.  40:28 — "Hast 
thou  not  known?  hast  thou  not  heard,  that  the  everlast- 
ing God,  the  Lord,  tho  Creator  of  the  ends  of  the  earth,  fainteth 
not,  neither  is  weary  ?  there  is  no  searching  of  his  understanding. " 

(b)  Matt.  8:24 — "And  behold  there  arose  a  great  tempest  in  the 
sea,  insomuch  that  the  ship  was  covered  with  the  waves:  but  he  was 
asleep." 

Jesus  Christ  sle2yt.  Compare  Ps.  121:  4,  5 — "Behold  he  that 
keepeth  Israel  shall  neither  shanher  nor  sleep.  The  Lord  is 
thy  keeper;  the  Lord  is  thy  shade  upon  thy  right  hand," 

{c)  Matt.  21:18 — "Now  in  the  morning  as  he  returned  into  the 
city,  he  hungered." 

Jesus  Christ  hungered. 

(d)  Jno.  19:28 — "  After  ;this,  Jesus  knowing  that  all  things  were 
now  accomplished,  that  the  scripture  might  be  fulfilled,  saith,  I 
thirst." 

Jesus  Christ  thirsted. 

(<?)  Luke  22: 44 — "And  being  in  an  agony  he  prayed  more  earnest- 
ly: and  his  sweat  was  as  it  were  great  drops  of  blood  falling  down  to 
the  ground." 

Jesus  Christ  stiff ered physical  agony. 

if)  I  Cor.  15:3—"  For  I  dehvered  unto  you  first  of  all  that  which  I 
also  received,  how  that  Christ  died  for  our  sins  according  to  the  scrip- 
tures." 

Jesus  Christ  died. 


$2  What  the  Bible  Teaches 

FIRST  PROPOSITION:  Jesus  Christ  was  subject  to  weariness, 
hunger^  thirst,  agony  and  death — to  the  physical  limitations  of 
human  nature. 

(2)    Intellectual  and  Moral  Limitations. 

{a)  Luke  2:  52,  R.V. — "And  Jesus  advanced  in  wisdom  and  stat- 
ure, and  in  favor  with  God  and  man." 

Jesus  Christ  advanced  in  wisdom  and  stature  and  in  favor 
with  God  and  man.  He  was  subject  to  human  conditions  of  phys- 
ical, mental  and  moral  growth. 

{b)  Mark  11: 13 — "And  seeing  a  fig  tree  afar  off  having  leaves,  he 
came,  if  haply  he  might  find  anything  thereon:  and  when  he  came  to  it, 
he  found  nothing  but  leaves;  for  the  time  of  figs  was  not  yet." 

13:32 — "  But  of  that  day  and  that  hour  knoweth  no  man;  no,  not 
the  angels  which  are  in  Heaven,  neither  the  Son,  but  the  Father." 

SECOND  PROPOSITION:  The  knowledge  of  Jesus  Christ  was 
subject  to  limitations.     (Compare  Luke  2:52.) 

Note  i. — His  knowledge  was  self -limited.  (Phil.  2:  5,  R.V.  *'EmP' 
tied himseli."  Must  not  press  this  verse  too  far.  The  context  shows  an 
emptying  of  glory  rather  than  of  attributes.) 

Note  2. — Jno.  3:34 — "  For  he  whom  God  hath  sent  speaketh  the 
words  of  God:  for  God  giveth  not  the  Spirit  by  measure  unto  him."  As  a 
teacher  Jesus  was  divinely  and  fully  inspired  so  that  he  spoke  "  the  words 
of  God." 

Note  3. — The  indwelling  Divine  Nature  often  burst  through  the 
veil  of  flesh  (see  passages  under  Chapter  I),  but  as  a  man  he  was  a  real 
man  in  his  mental  make-up. 

{b)  Heb.  4: 15 — "  For  we  have  not  an  high  priest  which  cannot  be 
touched  with  the  feeling  of  our  infirmities;  but  was  in  all  points 
tempted \\ke  as  we  are,  yet  without  sin." 

Heb.  2: 18 — "  For  in  that  he  himself  hath  suffered  being  tempted,  he 
is  able  to  succor  them  that  are  tempted." 

(Comp.  Jas.  1:13 — "  Let  no  man  say  when  he  is  tempted,  I  am 
tempted  of  God:  for  God  can  not  be  tempted  with  evil,  neither  temptetb 
he  any  man.  ") 

THIRD  PROPOSITION:     Jesus  Christ  was  tempted.     He   was 
subject  to  the  essential  moral  limitations  of  human  nature. 

Note  i. — A  carnal  nature  is  not  an  essential  part  of  human  na- 
ture. It  does  not  belong  to  human  nature  as  God  made  it.  It  is  what 
has  become  part  of  human  nature  by  sin. 


The  Human  Nature  of  Jesus  Christ  93 

Note  2. — Heb.  2:14 — "  Forasmuch  then  as  the  children  are  par- 
takers of  flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same: 
that  through  death  he  might  destroy  him  that  had  the  power  of  death, 
that  is,  the  devil.  " 

Phil.  2:  5-8 — "Let  this  mind  be  in  you,  which  was  also  in 
Christ  Jesus:  Who  being  in  the  form  of  God,  thought  it  not  rob- 
bery to  be  equal  with  God.  But  made  himself  oi  no  reputation,  and 
took  upon  him  the  form  of  a  servant,  and  was  made  in  the  likeness  of 
men:  And  being  found  in  fashion  as  a  man,  he  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the  cross." 

Jesus  Christ  in  His  moral  limitations  was  self-limited. 
He  voluntarily  placed  himself  underneath  the  essential  moral  lim- 
itations that  man  is  under  in  order  to  redeem  man.  Wondrous 
love  ! 

Note  3. — He  was  tempted  "  without  siua" 

GENERAL  PROPOSITION:    Jesus  Christ  was  subject  to  the  in- 
tellectual and  moral  limitatioyis  essential  to  human  nature. 

(3)     Limitations  of  Power. 

(a)  Mark  1:35 — "And  in  the  morning,  rising  up  a  great  while  be- 
fore day,  he  went  out,  and  departed  into  a  solitary  place,  and  there 
prayed." 

John  6:15 — "When  Jesus  therefore  perceived  that  they  would 
come  and  take  him  by  force,  to  make  him  a  king,  he  departed  again 
into  a  mountain  himself  alone."  (Comp.  Matt.  14;  23 — "And  when  he 
had  sent  the  multitudes  away,  he  went  up  into  a  mountain  apart 
io pray:  and  when  the  evening  was  come,  he  was  there  alone.") 

Luke  22:  41-45 — "  And  he  was  withdrawn  from  them  about  a 
stone's  cast,  and  kneeled  down,  and  prayed,  saying.  Father,  if  thou 
be  willing,  remove  this  cup  from  me:  nevertheless,  not  my  will,  but 
thine,  be  done.  And  there  appeared  an  angel  unto  him  from  heaven, 
strengthening  him.  And  being  in  an  agony  he  prayed  more  earnestly: 
and  his  sweat  was  as  it  were  great  drops  of  blood  falling  down  to  the 
ground.  And  when  he  rose  up  from  prayer,  and  was  come  to  his  dis- 
ciples, he  found  them   sleeping  for  sorrow." 

Heb.  5:  7 — "  Who  in  the  days  of  his  flesh,  when  he  had  offered  up 
/^aj/i?r^  a«(^/j?/////(:a//(?«5- with  strong  crying  and  tears  unto  him  that 
was  able  to  save  him  from  death,  and  was  heard  in  that  he  feared.  " 

FIRST  PROPOSITION:  Jesus  Chnst  prayed  {25  times  men- 
tioned). He  obtained  power  for  work  and  for  morcd  victory  as 
other  men  do,  by  prayer.  He  was  subject  to  human  conditio7i» 
for  obtaining  what  He  desired. 


94  What  the  Bible  Teaches 

(i)  Acts  10:38 — "  How  Cod  artointed  Jesus  of  Nazareth  with  tht 
Holy  Ghost  andxuith  poiuer:  who  went  about  doing  good,  and  tiealing 
all  that  were  oppressed  of  the  devil;  for  God  was  with  him." 


SECOND  PROPOSITION:  Jesus  Christ  obtained  power  for 
His  divine  works  not  by  His  inherent  Divinity  but  by  the  anoint- 
i?ig  of  the  Holy  Sjnrit.  He  was  subject  to  the  same  conditions 
of  power  as  other  men. 

[c)  Jno.  14:  12 — "  Verily,  verily,  I  say  unto  you,  he  that  believeth 
on  me,  the  works  that  I  do  shall  he  do  also;  and  greater  works  than 
these  shall  he  do;  because  I  go  unto  my  Father." 

THIRD  PROPOSITION:  Jesus  Christ  was  subject  to  limitations 
in  the  exercise  of  power  during  the  days  of  His  humiliation. 

GENERAL  PROPOSITION:  Jesus  Christ  teas  subject  to  human 
conditions  for  the  obtaining  of  power  and  h  uman  limitations  in 
its  exercise.      This  was  during  the  days  of  His  humiliation. 

IT.    Human  Relation  to  God. 

Jno.  20: 17 — "  Jesus  saith  unto  her,  touch  me  not;  for  I  am  not  yet 
ascended  to  my  Father:  but  go  to  my  brethren,  and  say  unto  them,  I 
ascend  unto  my  Father  and  your  Father;  and  to  my  God  and  your 
God." 

FIRST  PROPOSITION:  Jesus  Christ  called  the  Father  ^*  My 
God.*' 

Jesus  Christ  bore  the  relation  of  man  to  God  the  Father. 

V.    Human  in  all  things. 

Heb.  2: 17,  R.  V. — '*  Wherefore  it  behooved  him  in  all  things  to  be 
made  like  unto  his  brethren,  that  he  might  be  a  merciful  and  faithful 
high  priest  in  things  pertaining  to  God,  to  make  propitiation  for  the 
sins  of  the  people." 

FIRST  PROPOSITION:  Jesus  Christ  was  made  "t«  all 
things ' '  like  unto  His  brethren^  subject  to  all  the  physical^  mental 
und  moral  condiiions  of  existence  essential  to  human  nature. 


The  Human  Nature  of  Jesus  Christ  95 

GENERAL  PROPOSITION:  Jesus  Christ  was  m  every  respect  a 
real  man.  He  became  so  voluntarily  to  redeem  m,an.  (Phil.  2:  5-8; 
2  Cor.  8:9.)  He  partook  of  human  nature  that  we  might  be- 
come partakers  of  the  Divi7ie  nature.  2  Pet,  1:4 — "Whereby 
are  given  unto  us  exceeding  great  and  precious  promises;  that 
by  these  ye  might  be  partakers  of  the  Divine  nature,  having 
escaped  the  corruption  that  is  in  the  world  through  lust." 

Question:  How  shall  we  reconcile  the  Bible  doctrine  of 
the  true  Deity  of  Jesus  Christ  with  the  Bible  doctrine  of  the  real 
human  nature  of  Christ  ? 

Answer:  That  is  not  our  main  business.  Our  first  business 
is  to  find  out  what  the  various  passages  mean  in  their  natural 
gi-ammatical  interpretation.  Then  if  we  can  reconcile  them, 
well;  if  not,  believe  them  both  and  leave  the  reconciliation  to  in- 
creasing knowledge.  It  is  a  thoroughly  vicious  principle  of  inter- 
pretation that  we  must  interpret  every  passage  in  the  Bible  so 
that  we  can  readily  reconcile  it  with  every  other  passage.  This 
gives  rise  to  a  one-sided  theology.  One  man  becomes  a  one-sided 
Calvinist  and  another  a  one-sided  Arrainian,  and  so  on  through 
the  whole  gamut  of  doctrine.  Our  business  is  to  find  out  the 
plainly  intended  sense  of  the  passage  in  hand  as  determined  by 
usage  of  words,  grammatical  construction  and  context.  Re- 
member that  in  many  cases  two  truths  that  seemed  utterly  irrec- 
oncilable or  perfectly  contradictory  to  us  once  are  now,  with  in- 
creased  knowledge,  seen  to  beautifully'harmonize.  Truths  that 
still  seem  to  us  to  be  contradictory  perfectly  harmonize  in  the  in- 
finite wisdom  of  God,  and  will  some  day,  when  we  approach  more 
nearly  to  God's  omniscience,  perfectly  harmonize  in  our  minds. 
How  fearlessly  the  Bible  puts  the  Deity  and  manhood  of  Jesus 
Christ  in  closest  juxtaposition. 

Matt.  8:24-26 — "And,  behold,  there  arose  a  great  tempest  in  the 
sea,  insomuch  that  the  ship  was  covered  with  the  waves:  but  he  was 
asleep.  And  he  saith  unto  them,  Why  are  ye  fearful,  O  ye  of  little 
faith  ?  Then  he  arose,  and  rebuked  the  winds  and  the  sea;  and  there 
was  a  great  calm." 

Luke  3:  21,  22 — "Now  when  all  the  people  were  baptized,  it  came  to 
pass  ihaX.  Jesus  also  being  baptized,  and  praying,  the  heaven  was 
opened.  And  the  Holy  Ghost  descended  in  a  bodily  shape  like  a  dove 
upon  him,  and  a  voice  came  from  heaven,  which  said,  Thou  art  my 
beloved  Son;  in  thee  I  am  well  pleased." 


96  What  the  Bible  Teaches 

Jno.  11:38,  43,  44 — "Jesus,  therefore,  again  groaning  in  himself 
Cometh  to  the  grave.  It  was  a  cave,  and  a  stone  lay  upon  it.  And 
when  he  had  thus  spoken,  he  cried  with  a  loud  voice,  Lazarus,  come 
forth.  kwA  he  that  was  dead  came  forth,  bound  hand  and  foot  with 
grave-clothes;  and  his  face  was  bound  about  with  a  napkin.  Jesus 
saith  unto  them,  Loose  him,  and  let  him  go." 

Luke  9:  28,  29,  35— "And  it  came  to  pass  about  an  eight  days  after 
these  sayings,  he  took  Peter  and  John  and  James,  and  went  up  into  a 
mountain  to  pray.  And  as  he  prayed,  the  fashion  of  his  countenance 
was  altered,  and  his  raiment  was  white  and  glistening.  And  there 
came  a  voice  out  of  the  cloud,  saying.  This  is  my  beloved  Son:  hear 
him." 

Matt.  16:16,  17,  21 — "And  Simon  Peter  answered  and  said,  Thou 
art  the  Christ,  the  Son  of  the  living  God.  And  Jesus  answered 
and  said  unto  him,  Blessed  art  thou,  Simon  Bar-jona:  for  flesh  and 
blood  hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in 
heaven.  From  that  time  forth  began  Jesus  to  show  unto  his  disciples, 
how  that  he  must  go  unto  Jerusalem,  and  suffer  many  things  of  the 
elders  and  chief  priests  and  scribes,  and  be  killed,  and  be  raised  again 
the  third  day." 

Heb.  1:6 — "And  again,  when  he  bringeth  in  the  first-begotten  into 
the  world,  he  saith.  And  let  all  the  angels  of  God  worship  him." 
(Compare  Heb.  2:18 — "For  in  that  he  himself  hath  suffered  being 
tempted,  he  is  able  to  succor  them  that  are  tempted,") 

Heb.  4: 14,  15 — "  Seeing  then  that  we  have  a  great  high  priest,  that 
is  passed  into  the  heavens,  Jestis,  the  Son  of  God,  let  us  hold  fast  our 
profession.  For  we  have  not  a  high  priest  which  cannot  be  touched 
with  the  feeling  of  our  infirmities:  but  was /«  all  points  tempted  like 
as  we  are,  yet  without  sin." 


CHAPTER  IV, 

THE  CHAPACTER  OF  JESUS  CHRIST. 
I.    The  Holiness  of  Jesus  Christ. 

(1)  The  Fact  of  Christ's  Holiness. 

Acts  4:  27,  30 — "  For  of  a  truth  against  thy  holy  child  Jesus,  whom 
thou  hast  anointed,  both  Herod  and  Pontius  Pilate,  with  the  Gentiles, 
and  the  people  of  Israel,  were  gathered  together.  By  stretching  forth 
thine  hand  to  heal;  and  what  signs  and  wonders  may  be  done  by  the 
name  of  the  holy  child  Jesus." 

Mark  i:  24 — "  Saying,  Let  us  alone;  what  have  we  to  do  with  thee, 
thou  Jesus  of  Nazareth  ?  Art  thou  come  to  destroy  us  ?  I  know  thee 
who  thou  art,  the  Holy  One  of  God.'' 

Luke  4: 34 — "  Saying.  Let  us  alone;  what  have  we  to  do  with  thee, 
thou  Jesus  of  Nazareth  ?  Art  thou  come  to  destroy  us  ?  I  Icnow  thee 
who  thou  art;  the  Holy  One  of  God." 

Acts  3: 14 — "  But  ye  denied  the  Holy  One  and  the  Just,  and  desired 
a  murderer  to  be  granted  unto  you." 

I  Jno.  2:20 — "For  ye  have  an  unction  from  the  Holy  One,  and  ye 
know  all  things." 

FIRST  PROPOSITION:     Jesus  Christ  is  Holy,  absolutely  Holy. 
He  is  ''The  Holy  One." 

Note. — In  the  Old  Testament  it  is  Jehovah  God  who  is  called  the 
Holy  One.  Jehovah  is  called  "The  Holy  One  of  Israel"  about  thirty 
times  in  Isaiah.     (Compare  Lecture  on  the  Holiness  of  God.) 

(2)  What  Does  Holy  Mean  ? 

Lev.  11:43-45 — "Ye  shall  not  make  yourselves  abominable  with 
any  creeping  thing  that  creepeth,  neither  shall  ye  make  yourselves 
unclean  with  them,  that  ye  should  be  defiled  thereby.  For  I  am  the 
Lord  your  God:  ye  shall  therefore  sanctify  yourselves  and  ye  shall 
be  holy;  for  I  am  holy;  neither  shall  ye  defile  yourselves  with  any  man- 
ner of  creeping  thing  that  creepeth  upon  the  earth.  For  I  am  the 
Lord  that  bringeth  you  up  out  of  the  land  of  Egypt  to  be  your  God : 
ye  shall  therefore  be  holy,  for  I  am  holy." 

Deut.  23: 14 — "  For  the  Lord  thy  God  walketh  iu  the  midst  of  thy 
camp,  to  deliver  thee,  and  to  give  up  thine  enemies  before  thee;  there- 


pg  What  the  Bible  Teaches 

fore  shall  thy  camp  be  holy:  that  he  see  no  unclean  thing  in  thee,  and 
turn  away  from  thee."    (Study  context.) 

Holy  means  free  from  defilement.  To  say  that  Christ  is  ab- 
solutely holy,  is  to  say  that  He  is  absolutely  pure.  (Compare 
1  Jno.  3:  3 — "Every  man  that  hath  this  hope  in  him  purifieth 
himself,  even  as  he  is  pure.") 

Note  the  many  ways  in  which  the  Bible  brings  out  this  abso- 
lute purity  of  Christ: 

Heb.  7:26,  R.  V. — "For  such  a  high  priest  became  us  holy,  guile- 
less, undefiled,  separated  from  sinners,  and  made  higher  than  the 
heavens." 

Heb.  9: 14,  R.  V. — "How  much  more  shall  the  blood  of  Christ, 
who  through  the  Eternal  Spirit  offered  himself  without  blemish  unto 
God,  cleanse  your  conscience  from  dead  works  to  serve  the  living 
God?" 

I  Pet.  i:  19 — "  But  with  the  precious  blood  of  Christ,  as  of  a  lamb 
without  blemish  and  without  spot." 

1  Jno.  3:5 — "And  ye  know  that  he  was  manifested  to  take  away 
our  sins;  and  in  hitn  is  no  sin." 

2  Cor.  5: 21 — "  For  he  hath  made  him  to  be  sin  for  us,  who  knew  no 
sin;  that  we  might  be  made  the  righteousness  of  God  in  him." 

Heb.  4:  15 — "  For  we  have  not  a  high  priest  which  cannot  be  touched 
with  the  feeling  of  our  infirmities;  but  was  in  all  points  tempted  like 
as  we  are,  yet  without  sin." 

I  Jno.  3:  3 — "  And  every  man  that  hath  this  hope  in  him  purifieth 
himself,  even  as  he  is  pure." 

SECOND  PROPOSITION:  The  Bible  mnltiplies  expressions  and 
figures  to  produce  ati  adequate  conception  of  the  absolute  holi- 
ness or  moral  purity  of  Christ.  Nothing  in  nature  with  which 
to  compare  it  except  light. 

I  Jno.  1 :  5 —  "  This  then  is  the  message  which  we  have  heard  of  him, 
and  declare  unto  you,  that  God  is  light,  and  in  him  is  no  darkness  at 
all."  (Compare  Jno.  8: 12— "Then  spake  Jesus  [again  unto  them,  say- 
ing, I  am  the  light  of  the  world:  he  that  foUoweth  me  shall  not  walk 
in  darkness,  but  shall  have  the  light  of  life.") 

The  dazzling  white  light  that  glorified  the  face  and  garments 
of  Jesus  on  the  Mountof  Transfiguration  (Matt.  17:2;  Luke  9:  29) 
was  the  outshining  of  the  moral  purity  within. 

(3)     How  THE  Holiness  of  Jesus  Christ  Manifested  Itself. 
{a)    Heb.  1:9— "Thou  hast  loved  righteousness,  and  hated  iniquity; 


The  Character  of  Jesus  Christ  99 

therefore  God,  even  thy  God,  hath  anointed  thee  with  the  oil  of  glad- 
ness above  thy  fellows." 

FIRST  PROPOSITION:      The  Holiness  of  Jesus  Christ   7nam- 
fested  itself  in  a  love  of  righteousness  and  hatred  of  iniquity. 

It  is  not  enough  to  love  righteousness;  iniquity  must  be  hated 
as  well.  On  the  other  hand  it  is  not  enough  to  hate  iniquity; 
righteousness  must  be  loved  as  well.  There  are  those  who  pro- 
fess to  love  inghteousness,  but  they  do  not  seem  to  hate  iniquity. 
They  are  strong  in  applauding  right,  but  not  equally  strong  in 
denouncing  evil.  There  are  also  those  who  profess  to  hate  sin, 
but  they  do  not  seem  to  love  righteousness.  They  are  strong  in 
denouncing  evil,  but  not  equally  strong  in  applauding  right. 
Jesus  Christ's  holiness  was  full-orbed  as  well  as  spotless;  beloved 
righteousness  and  hated  iniquity. 

[b]  I  Pet.  2:22 — "Who  did  no  sin,  neither  was  guile  found  in  his 
mouth.'" 

Jno.  8-  29 — "  And  he  that  sent  me  is  with  me:  the  Father  hath  not 
left  me  alone;  for  I  do  always  those  things  that  please  him." 

Matt.  17:  5 — "While  he  yet  spake,  behold,  a  bright  cloud  over- 
shadowed them:  and  behold  a  voice  out  of  the  cloud,  which  said, 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased;  hear  ye  him." 
(Compare  Jno.  12:49 — "For  I  have  not  spoken  of  myself;  but  the 
Father  which  sent  me,  he  gave  me  a  commandment,  what  I  should  say, 
and  what  I  should  speak.") 

SECOND  PROPOSITION:  The  Holijiess  of  Jesus  Christ  mani- 
fested itself  in  deed  and  word;  negatively,  in  His  never  doing  si?i 
or  speaking  falsehood ;  positively,  i7i  His  always  doing  xohat 
was  pleasing  to  God  and  always  speaking  the  things  which  pleased 
God. 

The  holiness  of  Jesus  manifested  itself  not  merely  negatively 
in  not  doing  nor  speaking  wrong,  but  positively  also  in  speaking 
all  that  God  desired,  all  that  was  right  to  do  or  speak.  A  full 
manifestation  of  holiness  does  not  consist  merely  in  doing  nothing 
wrong,  but  in  doing  all  that  is  right. 

{c)  Heb.  4:15 — "  For  we  have  not  a  high  priest  which  cannot  be 
touched  with  the  feeling  of  our  infirmities;  but  was  in  all  points  tempted 
like  as  we  are,  yet  without  sin." 


lOO  What  the  Bible  Teaches 

THIRD  PROPOSITION:  The  Holiness  of  Jesus  manifested  itself 
in  constant  and  never-failing  victory  over  temptation.  If  was  not 
m.erely  the  negative  in7ioce7ice  that  residts  from  being  shieldedfrom 
contact  with  evil,  but  the  positive  holiness  that  meets  evil  and  over- 
comes it. 

(d)  The  entire  Sermon  on  the  Mount  (Matt.  5-7),  especially  Matt.  5: 
48 — "  Be  ye  therefore  perfect,  even  as  your  Father  which  is  in  heaven 
is  perfect." 

FOURTH  PROPOSITION:  The  Holiness  of  Jesus  Christ  mani- 
fested itself  in  demanding  absolute  perfection  of  His  disciples  and 
refusing  any  compromise  with  evil. 

{e)  Matt.  23:  13 — "  But  woe  unto  you  Scribes  and  Pharisees,  hypo- 
crites !  for  ye  shut  up  the  kingdom  of  heaven  against  men:  for  ye 
neither  go  in  yourselves,  neither  suffer  ye  them  that  are  entering  to 
go  in." 

Matt.  16:  23 — "  But  he  turned,  and  said  unto  Peter,  Get  thee  behind 
me,  Satan:  thou  art  an  offense  unto  me:  for  thou  savorest  not  the 
things  that  be  of  God,  but  those  that  be  of  men." 

Jno.  4:  17,  18 — "The  woman  answered  and  said,  I  have  no  husband. 
Jesus  said  unto  her.  Thou  hast  well  said,  I  have  no  husband:  For 
thou  hast  had  five  husbands;  and  he  who  thou  now  ^hast  is  not  thy 
husband:  in  that  saidst  thou  truly." 

Matt.  23:33 — "Ye  serpents,  ye  generation  of  vipers,  how  can  ye 
escape  the  damnation  of  hell  ?" 

FIFTH  PROPOSITION:  The  Holiiiess  of  Jesus  Christ  ynani- 
fested  itself  in  the  stern  and  scathing  rebuke  of  sinners. 

(/)  I  Pet.  2:  24 — "Who  in  his  own  self  bare  our  sins  in  his  own 
body  on  the  tree,  that  we,  being  dead  to  sins,  should  live  unto  right- 
eousness: by  whose  stripes  ye  were  healed." 

1  Pet.  3: 18 — "  For  Christ  also  hath  once  suffered  for  sins,  the  just 
for  the  unjust,  that  he  might  bring  us  to  God,  being  put  to  death  in 
the  flesh,  but  quickened  by  the  Spirit." 

2  Cor.  5:  21 — "  For  he  hath  made  him  to  be  sin  for  us,  who  knew  no 
sin;  that  we  might  be  made  the  righteousness  of  God  in  him."  (Cf. 
Jno.  10:17,  18 — "  Therefore  doth  my  Father  love  me,  because  I  lay 
down  my  life,  that  I  might  take  it  again.  No  man  taketh  it  from  me, 
but  I  lay  it  down  of  myself.  I  have  power  to  lay  it  down  and  I  have 
power  to  take  it  again.  This  commandment  have  I  received  of  my  Fa- 
ther.") 


The  Character  of  Jesus  Christ  loi 

Phil.  2:  6-8 — "Who,  being  in  the  form  of  God,  thought  it  not  rob- 
bery to  be  equal  with  God:  But  made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a  servant,  and  was  made  in  the  likeness  of 
men:  And  being  found  in  fashion  as  a  man,  he  humbled  himself  and 
became  obedient  unto  death,  even  the  death  of  the  cross." 

Gal.  3:  13 — "Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us:  For  it  is  written,  cursed  is  every  one  that 
hangeth  on  a  tree." 

SIXTH  PROPOSITION:  The  Holiness  of  Jesus  Christ  mani- 
fested itself  in  His  making  the  greatest  sacrifice  in  His  pmoer  to 
save  others  from  the  sin  He  hated  and  to  the  righteousness  He 
loved. 

This  was  the  crowning  manifestation  of  His  holiness.  He 
so  hated  sin  and  loved  righteousness  that  He  was  not  only  willing 
to  die  rather  than  sin  Himself,  but  even  to  give  up  His  Divine 
glory,  and  be  made  in  fashion  as  a  man,  and  die  the  death  of  a 
malefactor,  and  be  rejected  of  man  and  separated  from  God,  that 
others  might  not  sin.  He  was  willing  to  make  any  sacrifice  to  do 
away  with  sin. 

(£■)  Matt.  25: 31,  32,  41 — "  When  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit  upon  the  throne 
of  his  glory:  And  before  him  shall  be  gathered  all  nations:  and  he  shall 
separate  them  one  from  another,  as  a  shepherd  divideth  his  sheep 
from  the  goats:  Then  shall  he  say  also  unto  them  on  the  left  hand,  De- 
part from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil 
and  his  angels." 

2  Thess.  1:7-9 — "And  to  you  who  are  troubled  rest  with  us, 
when  the  Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty 
angels,  inflaming  fire  taking  vengenance  on  them  that  know  now  God, 
and  they  that  obey  not  the  gospel  of  our  Lord  Jesus  Christ:  Who 
shall  be  punished  with  everlasting  destruction  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power." 

SEVENTH  PROPOSITION:  The  Holiness  of  Jesus  Christ  will 
manifest  itself  in  the  awfid,  irrevocable  punishment  of  those  who 
refuse  to  be  separated  from  their  sin. 

He  died  to  separate  men  whom  He  loves  from  sin  which  He 
hates.  If  men  refuse  this  separation,  He  leaves  them  to  their 
self-chosen  partnership  and  the  doom  which  it  involves.  Men 
talk  much  of  the  holiness  of  God  and  love  of  Jesus,  but  Jesus  is 


I02  What  the  Bible  Teaches 

just  as  holy  as  God,  and  God  is  just  as  loving  as  Jesus.  (Jno.  3: 
16;  Eph.  2:  4,  5.)  In  this  as  in  all  else  Jesus  and  the  Father  arw 
one.     (Jno.  10:30.) 

Let  us  remember  that  first  of  all  our  Saviour  is  Holy. 
Until  we  have  an  adequate  conception  of  His  Holiness  we  can 
have  no  adequate  conception  of  His  love. 

(4)    Witnesses  to  the  Holiness  op  Jesus  Christ. 

{a)  Acts  3:  14 — "  But  ye  denied  the  Holy  One  and  the  Just,  and 
desired  a  murderer  to  be  granted  unto  you." — Pe^er. 

(d)  I  Jno.  3:5 — "And  ye  know  that  he  was  manifested  to  take 
away  our  sins;  and  in  him  is  no  B,in."— John. 

{c)  2  Cor.  5:21 — "For  he  hath  made  him  to  be  sin  for  us,  who 
knew  no  sin;  that  we  might  he  made  the  righteousness  of  God  in 
him." — Paul. 

{d)  Acts  4:  27 — "  For  of  a  truth  against  thy  holy  child  Jesus,  whom 
thou  hast  anointed,  both  Herod,  and  Pontius  Pilate,  with  the  Gentiles, 
and  the  People  of  Israel,  were  gathered  together." — The  whole 
Apostolic  Company  in  Concert. 

{e)  Acts  22:14 — "And  he  said,  the  God  of  our  Fathers  hath 
chosen  thee,  that  thou  shouldst  know  his  will,  and  see  that  Just  One, 
and  shouldst  hear  the  voice  of  his  mouth." — Ananias. 

(/)  Luke  23: 41 — "  And  we  indeed  justly;  for  we  receive  the  due 
reward  of  our  deeds:  but  this  man  hath  done  nothing  amiss." — Tli^ 
Dying  Thief. 

(g)  Luke  23:  47 — "  Now  when  the  centurion  saw  what  was  done, 
he  glorified  God,  saying.  Certainly  this  was  a  righteous  man. " — The 
Roman  Centurion. 

(li)  Matt.  27: 19 — "  When  he  was  set  down  on  the  judgment  seat, 
his  wife  sent  unto  him,  saying,  Have  thou  nothing  to  do  with  that  just 
man:  for  I  have  suffered  many  things  this  day  in  a  dream  because  of 
him." — Pilate's  Wife. 

{i)  Jno.  18:38 — "Pilate  saith  unto  him.  What  is  truth?  And 
when  he  had  said  this,  he  went  out  again  unto  the  Jews,  and  saith 
unto  them,  I  find  no  fault  in  him  at  all." 

Jno.  19:4,  6 — "Pilate  therefore  went  forth  again,  and  saith  unto 
them,  Behold,  I  bring  him  forth  to  you,  that  ye  may  know  that  I  find 
no  fault  in  him.  When  the  chief  priests  therefore  and  officers  saw 
'"un,  they  cried  out,  saying.  Crucify  him,  crucify  him.  Pilate  saith 
unto  them.  Take  ye  him,  and  crucify  him:  for  I  find  no  fault  in 
\\\m.'"— Pilate,  himself,  three  times. 

(/)  Matt.  27:3,  4 — "Then  Judas,  which  had  betrayed  him,  when  he 
saw  that  he  was  condemned  repented  himself,  and  brought  again  the 
thirty  pieces  of  silver  to  the  chief  priests  and  elders,  saying,  I  have 
sinned  in  that  I  have  betrayed  the  innocent  blood."— y«^af  Jscarigt, 


The  Character  of  Jesus  Christ  103 

(k)  Mark  i:  23,  24— "And  there  was  in  their  synagogue  a  man  with 
an  unclean  spirit;  and  he  cried  out,  saying,  Let  us  alone;  what  have 
we  to  do  with  thee,  thou  Jesus  of  Nazareth  ?  Art  thou  come  to  destroy 
us  ?  I  know  thee  who  thou  art,  the  Holy  One  of  God."— T/ie  Unclean 
Spirit. 

(/)  Jno.  8: 46 — "Which  of  you  convinceth  me  of  sin  ?  And  if  I  say 
the  truth,  why  do  ye  not  believe  me  ?  " 

Jno.  14:30 — "Hereafter  I  will  not  talk  much  with  you:  for  the 
prince  of  this  world  cometh,  and  hath  nothing  in  va&.^^Jesus  himself. 

(ni)  Jno.  16:8,  10 — "And  when  he]  is  come,  he  will  reprove  the 
world  of  sin,  and  of  righteousness,  and  of  judgment:  Of  righteousness, 
because  I  go  to  my  Father,  and  ye  see  me  no  more." — T/ie  Holy 
Spirit. 

(n)  Heb.  1:8,  9— "But  unto  the  Son  he  saith.  Thy  throne,  O  God, 
is  for  ever  and  ever:  a  sceptre  of  righteousness  is  the  sceptre  of  thy 
kingdom.  Thou  hast  loved  righteousness,  and  hated  iniquity;  there- 
fore God,  even  thy  God,  hath  anointed  thee  with  the  oil  of  gladness 
above  thy  fellows." 

Matt.  17:  5 — "While  he  yet  spake,  behold,  a  bright  cloud  over- 
shadowed them:  and  behold  a  voice  out  of  the  cloud,  which  said,  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased;  hear  ye  him." — '^cd 
the  Father. 

II.    The  Love  of  Jesus  Christ  to  God  the  Father. 

(1)  The  Fact  op  His  Love. 

Jno.  14:  31 — •*  But  that  the  world  may  know  that  I  love  the  Father; 
and  as  the  Father  giveth  me  commandment,  even  so  I  do.  Arise,  let 
us  go  hence." 

FIRST  PROPOSITION:      Jesus  Christ  loved  the  Father. 

The  one  thing  that  Jesus  desired  the  world  to  know  about 
Him  was  that  He  loved  the  Father.  If  the  secret  of  His  life  was 
asked,  it  was  this:  "I  love  the  Father."  If  we  wish  to  know 
what  love  to  God  means  in  its  purity  and  its  fulness  we  have  to 
look  at  Jesus  Christ, 

(2)  How  THE  Love  op  Jesus  Christ  to  the  Father  mani- 
fested ITSELF. 

(a)  Jno.  14:  21 — "But  that  the  world  may  know  that  I  love  the 
Father;  and  as  the  Father  gave  me  commandment,  even  so  I  do." 

Jno.  15:  10 — "  If  ye  keep  my  commandments,  ye  shall  abide  in  my 
love,  even  as  I  have  kept  my  Father's  commandments,  and  abide  in 
his  love." 


104  What  the  Bible  Teaches 

FIRST  PROPOSITION:  The  Love  of  Jesus  Christ  to  tn€ 
Father  mmiifested  itself  in  His  doing  as  the  Father  gave  Him 
commandment.     (Compare  1  Jno.  v:  3  f  1-2.) 

Note  i. — Jno.  6:  38 — "  Fori  came  down  from  heaven,  not  to  do  my 
own  will,  but  the  will  of  him  that  sent  me." 

His  obedience  to  the  Father's  will  faltered  not  at  forsaking 
the  glory  of  heaven  for  the  shame  of  earth. 

Note  2. — Phil.  2:  8 — "And  being  found  in  fashion  as  a  man,  he 
humbled  himself,  and  became  obedient  unto  death,  even  the  death  of 
the  cross." 

His  obedience  to  his  Father's  will  faltered  not  at  death, 
even  the  death  of  the  cross. 

Comp.  Jno.  10:15,  17,  18 — "As  the  Father  knoweth  me,  even  so 
know  I  the  Father;  and  I  lay  down  my  life  for  the  sheep.  Therefore 
doth  my  Father  love  me,  because  I  lay  down  ni)'  life,  that  I  might  take 
it  again.  No  man  taketh  it  from  me,  but  I  lay  it  down  of  myself.  I 
have  power  to  lay  it  down,  and  I  have  power  to  take  it  again.  This 
commandment  have  I  received  of  my  Father." 

His  death  vi^as  in  the  highest  sense  voluntary.  It  was  the 
goal  toward  which  Jesus  deliberately  walked. 

Luke  g:  51 — "And  it  came  to  pass,  when  the  time  was  come  that  he 
should  be  received  up,  he  steadfastly  set  his  face  to  go  to  Jerusalem." 
But  it  was  not  only  on  that  last  journey  that  "He  stead- 
fastly set  His  face  to  go  to  Jerusalem;"  but  when  He  first  took 
upon  Him  the  nature  of  man,  He  had  steadfastly  set  His  face  to 
go  to  Calvary.  The  Jews  stood  beside  the  tomb  of  Lazarus  and 
saw  Jesus  weeping  and  said  "Behold  how  He  loved  Him"  (Jno. 
11:36) — loved  Lazarus.  We  stand  beside  the  cross  and  behold 
Jesus  bleeding  and  we  cry  "  Behold  how  He  loved  Him" — loved 

God. 

{b)  Jno.  8:  55,  R.V. — "  And  ye  have  not  known  him:  but  I  know  him; 
and  if  I  should  say,  I  know  him  not,  I  shall  be  like  unto  you,  a  liar: 
but  I  know  him,  and  keep  his  word" 

SECOND  PROPOSITION:  The  Love  of  Jesus  Christ  to  the 
Father  manifested  itself  in  His  keejnng ;  i.  e.,  attending  to 
carefidly,  or  guarding,  the  Father' s  word. 

To  keep  God's  word  means  more  than  to  obey  His  command- 
ments.    A  man  may  obey  commandments  without  hearty  love  to 


The  Character  of  Jesus  Christ  105 

them,  but  we  guard  that  which  we  regard  as  a  precious  treasure. 
This  Jesus  did.  The  Father's  word  was  His  most  precious 
treasure.  He  guarded  It  as  other  men  do  their  gold  and  jewels. 
This  esteem  for  His  Father's  word  was  a  peculiar  mark  of  His 
love  to  the  Father,  The  Destructive  Critics  profess  to  love  God. 
How  little  of  it  they  show  in  this  way  They  are  ready  to  give 
away  God's  word  to  the  first  plausible  sophist  that  advances  a  high- 
sounding  argument  for  surrendering  some  precious  portion  of 
the  Word  of  God. 

(c)  Matt.  26: 39,  42 — "  And  he  went  a  Httle  further,  and  fell  on  his 
face,  and  prayed,  saying,  O  my  Father,  if  it  be  possible,  let  this  cup 
pass  from  me:  nevertheless,  not  as  I  will,  but  as  thou  wilt.  He  went 
away  again  the  second  time,  and  prayed,  saying,  O  my  Father,  if  this 
cup  may  not  pass  away  from  me,  except  I  drink  it,  thy  will  be  done." 

THIRD  PROPOSITION:  The  Love  of  Jesus  Christ  to  the  Father 
manifested  itself  in  unwavering  submission  to  the  Father'' s  vnll^ 
even  when  that  will  might  require  that  from  which  the  soul  shrank 
in  heart-breaking  anguish. 

(d)  Ps.  40:  8 — "  I  delight  to  do  thy  will,  O  my  God:  yea,  thy  law 
is  within  my  heart." 

FOURTH  proposition:-  The  Love  of  Jesus  Christ  to  the 
Father  Tnanifested  itself  in  positive  delight  in  doing  the  Father's 
will.  The  connection  shows  that  the  Father' s  will  here  was  His 
own  sacrificial  death. 

Note  i. — Luke  2:49— "And  he  said  unto  them.  How  is  it  that  ye 
Bought  me  ?  Wist  ye  not  that  I  must  be  about  my  Father's  business  ?" 
This  delight  in  the  Father's  will  manifested  itself  even  in  the  boyhood  of 
|esus. 

Note  2. — Jno.  4:34,  R.  V. — "Jesus  saith  unto  them.  My  meat  is  to 
do  the  will  of  him  who  sent  me,  and  to  accomplish  his  work."  The  doing 
of  the  Father's  will,  and  accomplishing  his  work  was  Jesus  Christ's  meat, 
:t  was  more  to  him  than  His  necessary  food.     (See  context.) 

(e)  Jno.  8:  29,  R.  V. — "  And  he  that  sent  me  is  with  me;  he  hath 
not  left  me  alone;  for  I  do  always  the  things  that  are  pleasing  to  him." 

FIFTH  PROPOSITION:  The  love  0/  Jesus  Christ  to  the  Father 
tiianifested  -^-^tl^'  ■^n  Uis  always  doing  the  things  which  were 
if*ieasi'>':g  io  the  Fat/iir- 


I06  What  the  Bible  Teaches 

This  is  more  than  obedience  to  express  commandments.  A 
son  may  do  whatever  a  father  bids  him,  but  a  more  loyal  and 
loving  son  will  not  wait  to  be  bidden,  but  study  to  find  out 
what  is  pleasing  to  his  father  and  anticipate  the  expression  of 
his  will.  To  know  what  was  pleasing  to  the  Father  was  Jesus 
Christ's  constant  study;  to  do  these  things  was  his  unvarying 
practice. 

(/)  Jno.  5:  30—"  I  can  of  .mine  own  self  do  nothing:  as  I  hear,  I 
judge:  and  my  judgment  is  just;  because  I  seek  not  mine  own  will,  but 
the  will  of  the  Father  which  hath  sent  me." 

SIXTH  PROPOSITION:  The  Love  of  Jesus  Christ  to  the  Father 
manifested  itself  in  His  seeking  the  Father's  will. 

The  accomplishment  of  His  Father's  will  was  the  one  object 
of  His  pursuit.  As  other  men  hunt  for  gold,  or  pleasure,  or 
honor,  or  the  accomplishment  of  their  own  will.  He  sought  for  the 
accomplishment  of  His  Father's  will. 

(g)  Jno.  5:  34,  41,  R.V. — "  But  the  witness  which  I  receive  is  not 
from  man:  howbeit  I  say  these  things,  that  ye  may  be  saved.  I 
receive  not  glory  from  men."     (Compare  v.  44.) 

SEVENTH  PROPOSITION:  The  Love  of  Jesus  Chnst  to  the 
Father  manifested  itself  in  His  seeking  and  accepting  testimony 
and  glory  from  the  Father  alone. 

{h)  Jno.  17:  4 — "  I  have  finished  the  work  which  thou  gavest  me 
to  do." 

EIGHTH  PROPOSITION:  The  Love  of  Jesus  Christ  to  the 
Father  manifested  itself  in  His  finishing  the  work  the  Father 
gave  Him  to  do. 

Note. — When  was  that  work  finished?  (Jno.  19:30 — "  When 
Jesus  therefore  had  received  the  vinegar,  he  said,  It  is  finished:  and  he 
bowed  his  head  and  gave  up  the  gliost.")  On  the  cross.  It  was  love  to 
God  before  love  to  man  that  brought  Jesus  to  Calvary.  We  speak  ot 
God  the  Father  loving  men  in  Christ,  which  is  true,  but  it  is  also  true 
that  Christ's  sacrifice  for  men  finds  its  final  reason  and  original  source  in 
obedience  to  the  will  of  the  Father,  who  was  the  object  of  His  Supreme 
love. 

(i)    Jno.  7:18 — *'  He  that  speaketh  of  himself  seeketh  his  own  glory: 

but  he  that  seeketh  his  glory  that  sent  him,  the  same  is  true,  and  no 

unrighteousness  is  in  him." 


The  Character  of  Jesus  Christ  107 

Jno.  17:4 — "I  have  glorified  thee  on  the  earth:  I  have  finished  the 
work  which  thou  gavest  me  to  do." 

Jno.  17:  I — "These  words  spake  Jesus,  and  lifted  up  his  eyes  to 
heaven,  and  said.  Father,  the  hour  is  come;  glorify  thy  Son,  that  thy 
Son  also  may  glorify  thee." 

NINTH  PROPOSITION:    The  Love  of  Jesus  Christ  to  the  Father 
manifested  itself  in  His  seeking  the  glory  of  the  Father  alone. 

The  Father's  glory  was  Jesus  Christ's  first  and  great  ambi- 
tion, the  consuming  passion  of  His  life.  It  was  for  the  Father's 
glory  He  planned,  prayed,  acted,  suffered  and  died.  Jesus  taught 
that  the  first  and  great  commandment  is  "Thou  shalt  love  the 
Lord  thy  God,  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind."  (Matt.  22:  37,  38.)  His  own  life  is  the  supreme 
manifestation  of  this  law  which  He  taught. 

III.    The  Love  of  Jesus  Christ  to  men. 

(1)     Whom  among  Men  did  Jesus  Love  ? 

(«)  Eph.  5:25 — "Husbands,  love  your  wives,  even  as  Christ  also 
loved  the  church,  and  gave  himself  for  it." 

FIRST  PROPOSITION:     Jesus  Christ  loved  the  Church. 

The  Church  is  loved  by  Christ  in  a  particular  sense  and  a 
peculiar  way.  While  a  philanthropist  may  love  all  mankind  and 
yet,  if  he  is  a  true  man,  will  in  a  peculiar  way  love  his  own  wife 
as  he  loves  no  other  woman,  so  Christ  has  a  peculiar  love  for  the 
Church,  His  bride.  We  must  be  on  our  guard,  in  studying  the 
various  passages  in  the  Bible  which  speak  about  the  love  of 
Christ,  to  note  whether  they  refer  to  His  love  in  general,  i.  e., 
His  love  to  all  mankind,  or  His  love  in  particular;  i.  e.,  His  love 
to  the  Church,  which  is  His  body  and  His  bride. 

(d)  Eph.  5:  2 — "And  walk  in  love,  as  Christ  also  hath  loved tis,  and 
hath  given  himself  for  us  as  offering  and  a  sacrifice  to  God  for  a 
sweet  smelling  savour." 

Gal.  2:20 — "I  am  crucified  with  Christ:  nevertheless,  I  live;  yet 
not  I,  but  Christ  liveth  in  me:  and  the  life  which  I  now  live  in  the 
flesh,  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me,  and  gave 
himself  for  me." 


Io8  What  the  Bible  Teaches 

SECOJSfD  PROPOSITION:  Jesus  Christ  loves  individual  be- 
lievers. Jesus  Christ  not  only  loves  His  church  as  a  whole,  but 
He  loves  each  individual  who  believes  in  Him. 

(c)  Jno.  13: 1 — "  Now  before  the  feast  of  the  passover,  when  Jesus 
knew  that  his  hour  was  come  that  he  should  depart  out  of  this  world 
unto  the  Father,  having  loved  his  own  which  were  in  the  world,  he 
loved  them  unto  the  end." 

THIRD  PROPOSITION:  Jesus  ChHst  ^' loved  His  own"  which 
were  in  the  %oorld.  Not  all  men  were  «'  His  own  "  when  He  was 
here  upon  earth,  neither  are  all  His  own  to-day. 

Question:     Who  are  His  own? 

Jno.  17:2,  9,  12 — "As  thou  hast  given  him  power  over  all  flesh, 
that  he  should  give  eternal  life  to  as  many  as  thou  hast  given  hitn.  I 
pray  for  them:  I  pray  not  for  the  world,  but  for  them  which  thou  hast 
given  me:  for  they  are  thine.  While  I  was  with  them  in  the  world,  I 
kept  them  in  thy  name:  those  that  thou  gavest  me  I  have  kept,  and 
none  of  them  is  lost,  but  the  son  of  perdition;  that  the  scripture  might 
be  fulfilled.  " 

Jesus  Christ's  own  are  those  whom  God  the  Father  has 
given  unto  Him.  The  proof  that  anyone  belongs  to  this  elect 
company  is  that  he  comes  to  Christ.  Jno.  6:37 — "All  that  the 
Father  giveth  me  shall  come  to  me;  and  him  that  cometh  to  me  I 
will  in  no  wise  cast  out." 

This  highly  favored  company  given  unto  Christ  by  the 
Father,  and  who  come  to  Christ,  are  objects  of  Christ's  special 
love.  To  them  He  ministers  in  a  special  way  (see  context  Jno. 
13:1),  and  them  He  guards  so  that  not  one  of  them  perishes. 
(Jno.  17:12,  R.V. — "  While  I  was  with  them,  I  kept  them  in  thy 
name  which  thou  hast  given  me:  and  I  guarded  them,  and  not  one 
of  them  perished,  but  the  son  of  perdition;  that  the  scriptures 
might  be  fulfilled;"  18:9— "That  the  word  might  be  fulfilled 
which  he  spake.  Of  those  whom  thou  hast  given  me  1  lost  not 
one.") 

(d)  Jno.  14:21 — "  He  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me;  and  he  that  loveth  me  shall  be  loved  of 
my  Father,  and  I  will  love  him,  and  will  manifest  myself  to  him." 

FOURTH  PROPOSITION:  Jesus  Christ  loves  him  that  hath 
His  commandments  and  keepeth  them. 


The  Character  of  Jesus  Christ  109 

Christ  has  an  altogether  special  love  foi'  His  obedient  dis- 
ciples; to  them  He  manifests  Himself  as  not  unto  the  world. 

Note  I. — Jno.  15:10 — "If  ye  keep  my  commandments,  ye  shall 
abide  in  my  love;  even  as  I  have  kept  my  Father's  commandments  and 
abide  in  his  love."  Those  who  keep  his  commandments  abide  in  his 
love.  This  does  not  mean,  as  sometimes  interpreted,  "abide  in  the 
consciousness  of  his  love."  It  means  rather  what  it  says.  There  is  a 
love  of  Chkist  out  of  which  one  steps  by  disobedience. 

Note  2.— Mai'k  3:35 — "  For  whosoever  shall  do  the  will  of  God,  the 
same  is  my  brother,  and  my  sister,  and  mother."  Whosoever  does  the 
will  of  God  stands  in  the  relation  of  closest  kinship  to  Christ.  Such 
an  one  is  to  Him  his  brother  and  sister  and  moth.er,  A  man  may  love 
all  men  and  yet  he  has  a  peculiar  love  to  his  own  brother  and  his  own 
sister,  and  above  all,  to  his  own  mother.  Toward  whosoever  does  the 
will  of  God,  Jesus  Christ  has  that  love  which  combines  all  three  in  one. 

Note  3. — Jno.  15:9 — "As  the  Father  hath  loved  me,  so  have  I 
loved  yon:  continue  ye  in  my  love."  (See  also  v.  10.)  Jesus  Christ's 
love  to  those  who  keep  His  commandments  is  just  the  same  as  His 
Father's  love  to  Him. 

{e)  Matt,  g:  13 — "  But  go  ye  and  learn  what  that  meaneth,  I  will 
have  mercy;  and  not  sacrifice:  for  I  am  not  come  to  call  the  righteous, 
hut  sinners  to  repentance." 

Luke  19: 10 — "  For  the  Son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost." 

Rom.  5:6,  8 — "For  when  we  were  yet  without  strength,  in  due 
time  Christ  died  for  the  ungodly.  But  God  commendeth  his  love 
toward  us,  in  that,    while  we  were  yet  sinners,  Christ  died  for  us." 

FIFTH  PROPOSITION:     Jesus  Christ  loves  sinners,  the  lost,  the 
ungodly. 

Jesus  Christ  loves  the  vilest  sinner  as  truly  as  He  loves  the 
purest  saint,  but  He  does  not  love  the  vilest  sinner  in  the  same 
way  that  He  loves  the  purest  saint.  His  love  to  the  sinner  is 
one  thing;  His  love  to  the  obedient  disciple  quite  another. 
Toward  the  one  He  has  pity,  in  the  other  He  takes  pleasure. 
There  is  an  attraction  in  both  cases.  Tn  the  one  case  it  is  the 
attraction  of  need  appealing  to  compassion;  in  the  other  case  it 
is  the  attraction  of  beauty  appealing  to  appreciation  and  delight. 
Christ  pities  the  sinner,  He  delights  in  the  saint.  He  loves 
them  both.  In  the  parable  of  the  lost  sheep  we  see  that  the  at- 
traction of  need  is  the  greater. 

(/)  Luke  23: 34— "  Then  said  Jesus,  Father,  forgive  them;  for  they 
know  not  what  they  do." 


no  What  the  Bible  Teaches 

SIXTH  PROPOSITION:     Jesus  Christ  loved  His  enemies. 

(g)  Jno.  19:25-27 — "Now  there  stood  by  the  cross  of  Jesus  his 
mother,  and  his  mother's  sistei",  Mary  the  wife  of  Cleophas,  and  Mary 
Magdalene.  When  Jesus  therefore  saw  his  mother,  and  the  disciple 
standing  by,  whom  he  loved,  he  saith  unto  his  mother,  Woman,  behold 
thy  son  !  Then  saith  he  to  the  disciple,  Behold  thy  mother !  And 
from  that  hour  that  disciple  took  her  unto  his  own  home." 

I  Cor.  15:7 — "After  that  he  was  seen  of  James."  (Comp.  Jno.  7  :5 
— "  For  neither  did  his  brethren  believe  in  him.") 

Jesus  seems  to  have  shown  himself  to  no  unsaved  man  after 
his  resurrection,  except  his  brother. 

SEVENTH  PROPOSITION:  Jesus  Christ  loved  His  Coon  kin- 
dred. Jesus  Christ  had  a  peculiar  interest  in  and  love  for  those 
who  icere  His  ki?idred  according  to  the  flesh.  Christianity  does 
not  ignore  but  sanctifies  natural  ties. 

(//)  Mark  10:13-16 — "And  they  hvonghi  youjtg  childrfti  to  him, 
that  he  should  touch  them;  and  his  disciples  rebuked  those  that 
brought  them.  But  when  Jesus  saw  it,  he  was  much  displeased,  and 
said  unto  them,  Suffer  the  little  children  to  come  unto  me,  and  forbid 
them  not;  for  of  such  is  the  kingdom  of  God.  Verily,  I  say  unto  you. 
Whosoever  shall  not  receive  the  kingdom  of  God  as  a  little  child  he 
shall  not  enter  therein.  And  he  took  them  up  in  his  arms,  put  his 
hands  upon  them,  and  blessed  them." 

EIGHTH  PROPOSITION:  Jesus  Christ  loved  children.  Chil- 
dren had  an  especial  attraction  for  Jesus  Christ,  and  were  the 
objects  of  his  especial  solicitude  and  care. 

Matt.  18:3,  6,  10 — "And  said.  Verily,  I  say  unto  you,  except  ye  be 
converted  and  become  as  little  children,  ye  shall  not  enter  into  the 
kingdom  of  heaven.  But  whoso  shall  offend  one  of  these  little  ones 
which  believe  in  me,  it  were  better  for  him  that  a  millstone  were 
hanged  about  his  neck,  and  that  he  were  drowned  in  the  depth  of  the 
sea.  Take  heed  that  ye  despise  not  one  of  these  little  ones;  for  I  say 
unto  you,  that  in  heaven  their  angels  do  always  behold  the  face  of  my 
Father  which  is  in  heaven." 

The  man  or  woman  who  has  not  an  especial  love  for  children 
is  not  Christlike. 

(i)  Jno.  11:5 — "Now  Jesus  loved  Martha,  and  her  sister,  and 
Lazarus."     (Mark  10:21). 

Jno.  19:26 — "  When  Jesus  therefore  saw  his  mother,  and  the  discifiU 
standing  by,  whom  he  loved,  he  saith  unto  his  mother,  Woman,  belis>*d 
thy  son  1 " 


The  Character  of  Jesus  Christ  III 

NINTH  PROPOSITION:     Jesus  Christ  loved  especial  indimduals 
in  an  especial  way. 

While  Jesus  Christ  loves  all  men  with  infinite  love,  while  he 
has  a  peculiar  love  to  His  Church  as  His  bride  and  His  body,  while 
He  has  an  individual  love  to  each  member  of  His  body,  while  He 
has  a  still  more  especial  love  to  all  those  who  have  His  command- 
ments and  keep  them  and  do  His  Father's  will,  yet,  the  more  open 
any  heart  is  to  Him  by  faith  and  love,  the  more  is  that  person  the 
object  of  His  especial  delight. 

(2)     How  THE  Love  op  Jesus   Christ  to  Men   manifests 

ITSELF. 

(a)  2  Cor.  8:  g,  R.V. — "  For  ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that,  though  he  was  rich,  yet  for  your  sakes  he  beca7ne  poor,  that 
ye  through  his  poverty  might  become  rich." 

FIRST   PROPOSITION:     The  love  of  Jesus  Christ  to  men  mani- 
fested itself  in  His  becoming  poor  that  we  might  become  rich. 

How  great  the  riches  He  renounced  and  how  great  the  pov- 
erty He  assumed  is  seen  in  Phil.  2:  6-8 — "  Who  being  in  the  form 
of  God,  thought  it  not  robbery  to  be  equal  with  God:  But  made 
Himself  of  no  reputation,  and  took  upon  him  the  form  of  a  servant, 
and  was  made  in  the  likeness  of  men:  And  being  found  in  fashion 
as  a  man,  he  humbled  himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross^  How  great  the  riches  we  obtain 
through  His  becoming  poor  we  see  in  Rom.  8:  16,  17:  "The 
Spirit  itself  beareth  witness  with  our  spirit,  that  we  are  the 
children  of  God:  And  if  children,  then  heirs;  heirs  of  God,  and 
joint  heirs  with  Christ;  if  so  be  that  we  suffer  with  him,  that  we 
may  be  also  glorified  together." 

(b)  Eph.  5:  2 — "  And  walk  in  love,  as  Christ  also  hath  loved  us, 
and  hath  given  himself  for  us  an  offering  and  a  sacrifice  to  God  for  a 
sweet  smelling  savour." 

Gal.  2:  20 — "I  am  crucified  with  Christ:  nevertheless  I  live;  yet 
not  I,  but  Christ  liveth  in  me:  and  the  life  which  I  now  live  in  the 
flesh  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me,  and  gave 
himself  for  me." 

I  Jno.  3:  16 — '*  Hereby  perceive  we  the  love  of  God,  because  he 
laid  down  his  life  for  us:  and  we  ought  to  lay  down  our  lives  for  the 
brethren." 


112  What  the  Bible  Teaches 

Jno.  15:  13 — "  Greater  love  hath  no  man  than  this,  that  a  man  laj 
down  his  hfe  for  his  friends." 


SECOND  PROPOSITION:  The  love  of  Jesus  Christ  for  us 
manifested  itself  in  His  giving  Himself,  laying  clown  His  life 
for  us. 

His  was  a  self-sacrificing  love.  The  death  of  Christ  was 
not  the  only  sacrifice  He  made,  but  the  crowning  one.  His  whole 
life  was  a  sacrifice,  from  the  manger  to  the  cross.  His  becoming 
man  at  all  was  a  sacrifice  of  immeasurable  greatness  and  meaning. 
(Phil.  2:  6,  7.) 

(c)  Luke  7:  48 — '•  And  he  said  unto  her,  Thy  sins  are  forgiven." 

THIRD  PROPOSITION:  The  Love  of  Jesus  to  the  vilest  sinner 
was  manifested  in  His  forgiving  them  when  they  repented  and  be- 
lieved on  Him. 

(d)  Rev.  i:  5 — "And  from  Jesus  Christ,  who  is  the  faithful  wit- 
ness, and  the  first  begotten  of  the  dead,  and  the  prince  of  the  kings  of 
the  earth.  Unto  him  that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood." 

FO  UR  TH  PR  OPOSITION:  The  Love  of  Jesus  Christ  to  us  mani- 
fests itself  in  His  washing  {or  loosing,  R.  V. )  us  from  our  sins  in 
His  own  blood. 

(<?)  Lukei5:4,  5,6,7 — "What  man  of  you,  having  a  hundred  sheep, 
if  he  lose  one  of  them,  doth  not  leave  the  ninety  and  nine  in  the  wilder- 
ness and  go  after  that  which  is  lost,  until  he  find  it  ?  And  when  he 
hath  found  it  he  layeth  it  on  his  shoulders,  rejoicing.  And  when  he 
Cometh  home,  he  calleth  together  his  friends  and  neighbors,  saying 
unto  them,  Rejoice  with  me;  for  I  have  found  my  sheep  wliich  was 
lost.  I  say  unto  you,  that  likewise  joy  shall  be  in  heaven  over  one  sin- 
ner that  repenteth  more  than  over  ninety  and  nine  just  persons,  which 
need  no  repentance." 

FIFTH  PROPOSITION:  The  Love  of  Jesus  Christ  to  His  lost 
sheep  manifests  itself  (a)  m  His  going  after  them,  201  til  He  finds 
them;  (b)  in  His  rejoicing  over  the  lost  one  foioid;  (c)  in  His 
laying  the  lost  one  found  on  His  own  shoulders;  (d)  in  His  bringina 
it  safely  home. 


The  Character  of  Jesus  Christ  113 

(/)  Jno,  10:4—"  When  he  hath  put  forth  all  his  own,  he  goeth 
before  them,  and  the  sheep  follow  him:  for  they  know  his  voice." 

Is.  40.  II—"  He  shall  feed  his  flock  Uke  a  shepherd:  he  shall  gather 
the  Iambs  with  his  arm,  and  carry  them  in  his  bosom,  and  shall  gently 
lead  those  that  are  with  young." 

SIXTH  PROPOSITION:  The  Love  of  Jesus  Christ  to  His  flock 
manifests  itself  iii  His  tender  care  for  each  member  of  the  flock. 

ig)  Matt.  8: 17—"  That  it  might  be  fulfilled  which  was  spoken  by 
Esaias  the  prophet,  saying,  Himself  took  our  infirmities,  and  bare  our 
sicknesses." 

SEVENTH  PROPOSITION:  The  Love  of  Jesus  Christ  for 
men  teas  manifested  in  Himself  taking  our  inflrmities  and  bear- 
vig  our  sicknesses 

{h)  Matt.  14:14— "And  Jesus  went  forth,  and  saw  a  great  multi- 
tude., and  was  moved  with  compassion  toward  them,  and  he  healed 
their  sick." 

EIGHTH  PROPOSITION:  The  Love  of  Jesus  Christ  for  men 
teas  manifested  in  His  having  compassion  upon  them  and  deliver- 
ing them  from  their  sicknesses. 

(i)  Matt.  15:32 — "Then  Jesus  called  his  disciples  unto  him,  and 
said,  I  have  compassion  on  the  multitude  because  they  continue  with 
me  now  three  days,  and  have  nothing  to  eat:  and  I  will  not  send  them 
away  fasting,  lest  they  faint  in  the  way." 

NINTH  PROPOSITION:  The  Love  of  Jesus  Christ  to  men  teas 
m.anifested  in  His  having  compassion  upon  them  and  sup>plying 
their  physical  needs. 

(Compare  Heb.  13:8,  R.  V.— "Jesus  Christ  is  the  same  yesterday 
and  to-day,  yea  and  forever.") 

(/)  Rev.  3:  19,  R.  V.—"  As  many  as  I  love,  I  reprove  and  chasten: 
be  zealous  therefore,  and  repent." 

TENTH  PROPOSITION :  The  Love  of  Jesus  Christ  to  men  is 
manifested  in  His  reproving  them  in  order  to  bring  them  to 
repentance. 

(k)  Jno.  14: 18,  R.  V — "  I  will  not  leave  you  desolate:  I  come  unto 
you." 


114  What  the  Bible  Teaches 

ELEVENTH  PROPOSITION:  The  Love  o^f  Jesus  Christ  to  HU 
disciples  is  manifested  i}i  His  not  leaving  them  desolate.  He 
Himself  comes  to  them. 

(/)  Jno.  11:33-36:  "When  Jesus  therefore  saw  her  weeping,  and 
the  Jews  also  weeping  which  came  with  her,  he  groaned  in  the  spirit, 
and  was  troubled,  and  said.  Where  have  ye  laid  him  ?  They  say  unto 
him.  Lord,  come  and  see.  Jesus  wept.  Then  said  the  Jews,  Behold 
how  he  loved  him  !  " 

TWELFTH  PROPOSITION:  The  Love  of  Jesus  Christ  loas  man* 
ifested  in  weeping  over  the  sorrow  of  His  loved  ones. 

Note, — He  knew  that  this  sorrow  was  but  for  a  moment,  that  it 
was  founded  upon  a  misapprehension,  that  in  a  few  moments  it  would 
be  changed  for  exceeding  joy;  but  it  was  real,  and  as  it  was  theirs  it 
was  His  also. 

{m)  Jno.  14: 1 — *'  Let  not  your  heart  be  troubled:  ye  believe  in  God, 
believe  also  in  me.'' 

THIRTEENTH  PROPOSITION:  The  Love  of  Jesus  Christ  to 
His  disciples  was  manifested  iji  his  comforting  them  in  their 
sorrow  and  anxiety. 

This  is  the  purpose  of  the  entire  fourteenth  chapter.  Note 
vv.  1  and  27 — "Let  not  your  heart  be  troubled:  ye  believe  in 
God,  believe  also  in  me;"  27 — "Peace  I  leave  vi^ith  you,  my 
peace  I  give  unto  you:  not  as  the  world  giveth,  give  I  unto  you. 
Let  not  your  heart  be  troubled,  neither  let  it  be  afraid. " 

{«)  Jno.  14:27 — "Peace  I  leave  with  you,  my  peace  I  give  unto 
you:  not  as  the  world  giveth,  give  I  unto  you,"  etc. 

Jno.  15:11 — "  These  things  have  I  spoken  unto  you,  that  my  joy 
might  remain  in  you  and  that  your  joy  might  be  full." 

FOURTEENTH  PROPOSITION:  The  love  of  Jesus  Christ  to 
His  disciples  teas  manifested  in  His  leaving  them  His  own  peaca 
and  His  own  joy. 

(o)  Mark  3:  5,  R.V. — "And  when  he  had  looked  roundabout  on 
them  with  anger,  being  grieved  at  the  hardening  of  their  heart,  he 
saith  unto  the  man.  Stretch  forth  thy  hand.  And  he  stretched  it  forth: 
and  his  hand  was  restored." 


The  Character  of  Jesus  Christ  115 

FIFTEENTH  PROPOSITION:  The  Love  of  Jesus  Christ  to 
men  was  manifested  in  His  grieving  over  the  hardening  of  their 
hearts. 

The  hardening  of  their  hearts,  as  shown  by  the  context,  was 
shameful  and  outrageous.  It  aroused  Christ's  anger.  But  it 
also  moved  Him  to  grief.  Would  that  we  had  that  feeling  toward 
even  the  most  outrageous  sin  that  our  anger  would  be  mixed 
with  tears. 

{/>)  Luke  22:  32 — "  But  I  have  prayed  for  thee,  that  thy  faith  fail 
not:  and  when  thou  art  converted  strengthen  thy  brethren." 

Jno.  17: 15 — "  I  pray  not  that  thou  shouldest  take  them  out  of  the 
world,  but  that  thou  shouldest  keep  them  from  the  evil." 

Luke  23:34 — "Then  said  Jesus,  Father,  forgive  them;  for  they 
know  not  what  they  do.     And  they  parted  his  raiment,  and  cast  lots." 

SIXTEENTH  PROPOSITION:  The  love  of  Jesns  Christ  toward 
His  disciples  and  toward  His  enemies  teas  manifested  in  His 
praying  for  them. 

This  is  a  most  important  manifestation  of  love. 

{g)  Luke  24:  38,  39,  40 — "And  he  said  unto  them,  Why  are  ye 
troubled  ?  and  why  do  thoughts  arise  in  your  hearts  ?  Behold  my 
hands  and  my  feet,  that  it  is  I  myself:  handle  me  and  see;  for  a 
spirit  hath  not  flesh  and  bones,  as  ye  see  me  have.  And  when  he 
had  thus  spoken,  he  showed  them  his  hands  and  his  feet." 

Jno.  20:  24-29 — "  But  Thomas,  one  of  the  twelve,  called  Didymus, 
was  not  with  them  when  Jesus  came,  the  other  disciples  therefore  said 
unto  him.  We  have  seen  the  Lord.  But  he  said  unto  them,  Except  I 
shall  see  in  his  hands  the  prints  of  the  nails,  and  put  my  finger  into  the 
print  of  the  nails,  and  thrust  my  hand  into  his  side,  I  will  not  believe. 
And  after  eight  days  again  his  disciples  were  within,  and  Thomas  with 
them:  then  came  Jesus,  the  doors  being  shut,  and  stood  in  the  midst, 
and  said.  Peace  be  unto  you.  Then  saith  he  to  Thomas^  Reach  hither 
thy  finger.,  and  behold  my  hands;  Sindi  reach  hither  thy  ha7td,  and  thrust 
it  into  my  side;  and  be  not  faithless,  but  believing.  And  Thomas 
answered  and  said  unto  him.  My  Lord  and  my  God.  Jesus  saith  unto 
him,  Thomas,  because  thou  hast  seen  me,  thou  hast  believed:  blessed 
are  they  that  have  not  seen,  and  yet  have  believed." 

SEVENTEENTH  PROPOSITION:  The  Love  of  Jesus  Chnst 
toward  skeptics  teas  manifested  in  patient  dealing  with  unreason^ 
able,  inexcusable  and  stubborn  doubts. 


IlO  What  the  Bible  Teaches 

(r)  Mark  i6:  7 — "  But  go  your  way,  tell  his  disciples  a«^ /V/.?r  that 
he  goeth  before  you  into  Galilee:  there  shall  ye  see  him,  as  he  said 
unto  you." 

EIGHTEENTH  PROPOSITION:  The  Love  of  Jesus  Christ 
toward  a  weak  discijole  was  manifested  by  patient  and  tender 
dealing  with  his  lapse  into  grievous  sin  and  apostacy. 

(5)  Rom.  8:37— "Nay,  in  all  these  things  we  are  more  than  conquer- 
ors through  him  that  loved  us." 

NINETEENTH  PROPOSITION:  The  Love  of  Jesus  Christ  to 
those  who  believe  in  Him  is  manifested  in  His  giving  them  over- 
whelming  victory  in  all  their  conflicts. 

(/)  Jno.  19:  26,  27 — "When  Jesus  therefore  saw  his  mother,  and 
the  disciple  standing  by,  whom  he  loved,  he  saith  unto  his  mother. 
Woman,  Behold  thy  son  !  Then  saith  he  to  the  disciple.  Behold  thy 
mother !  And  from  that  hour  that  disciple  took  her  unto  his  own 
home." 

TWENTIETH  PROPOSITION:  The  Love  of  Jesus  Christ  was 
m,anifested  (a)  in  His  forgetting  His  own  awfid  agony  in  His 
sympathy  for  the  sorroics  of  others;  (b)  by  intrusting  His  own 
work  to  the  one  He  loved.  It  was  to  the  disciple  He  loved  that  He 
intrusted  His  own  most  sacred  charge. 

(«)  Jno.  13:  1-5,  R.V. — "Now,  before  the  feast  of  the  passover, 
Jesus  knowing  that  his  hour  was  come  that  he  should  depart  out  of 
this  world  unto  the  Father,  having  loved  his  own  which  were  in  the 
world,  he  loved  them  unto  the  end.  And  during  supper,  the  devil  hav- 
ing already  put  into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray 
him,  Jesus,  knowing  that  the  Father  had  given  all  things  into  his  hands, 
and  that  he  came  forth  from  God,  and  goeth  unto  God,  riseth  from 
supper,  and  laying  aside  his  garments;  and  he  took  a  towel,  and  girded 
himself.  Then  he  poured  water  into  the  basin,  and  began  to  wash  the 
disciples'  feet,  and  wipe  them  with  the  towel  wherewith  he  was  girded." 

TWENTY-FIRST  PROPOSITION:  The  Love  of  Jesus  Christ  to 
men  manifested  itself  in  His  performing  the  lowliest  and  most 
menial  service  for  them. 


The  Character  of  Jesus  Christ  117 

It  is  easy  to  perform  the  most  menial  services  for  those  we 
love.  A  mother  can  perform  the  most  humiliating  and  repulsive 
service  for  the  babe  she  loves.  (Yet  wealthy  mothers  usually  em- 
ploy a  hireling  to  do  it.)  What  but  love,  wondrous  love,  could  en- 
able the  only  begotten  of  God,  in  the  full  consciousness  "  that  the 
Father  had  given  all  things  into  His  hands,  and  that  He  came 
forth  from  God,  and  goeth  unto  God,"  to  arise  from  the  table  and 
with  His  own  hands  do  this  menial  service  for  His  disciples?  And 
Judas  was  there,  too,  and  the  devil  had  already  put  it  into  his 
heart  to  betray  Jesus.     (Vv.  2,  10,  11,  RV.) 

{v)  Jno.  15:15 — "Henceforth  I  call  you  not  servants;  for  the 
servant  knoweth  not  what  his  Lord  doeth;  but  I  have  called  you 
friends;  for  all  things  that  I  have  heard  of  my  Father  I  have  made 
known  unto  you." 

TWENTY-SECOND  PROPOSITION:  Jesus  Christ's  love  to 
His  friends  manifests  itself  by  His  making  known  unto  them  all 
things  that  the  Father  makes  knvv:n  unto  Him. 

When  you  discover  some  great  truth,  what  do  you  wish  to 
do  with  it  ?  Do  you  not  wish  to  hurry  away  to  your  most-loved 
ones  and  make  it  known  to  them?  So  Jesus,  in  the  fulness  of  His 
love  to  us,  hastens  to  make  known  unto  us  all  that  the  Father 
makes  known  unto  Him. 

(w)  Jno.  10:3 — "  To  him  the  porter  openeth;  and  the  sheep  hear 
his  voice:  and  he  calleth  his  own  sheep  by  name,  and  leadeth  them 
out." 

TWENTY-THIRD  PROPOSITION:  Jesus'  love  to  His  own 
sheep  is  manifested  in  His  calling  them  by  name. 

This  looks  like  a  very  small  matter,  but  in  that  fact  lies  part 
of  its  significance.  It  is  a  tender  illusti-ation  of  the  Savior's  love 
for  His  own.  There  was  also  something  peculiar  in  the  way  in 
which  He  called  His  own  by  name.     (Compare  Jno.  20: 16.) 

{x)  Jno.  17:12 — "While  I  was  with  them  in  the  world,  I  kept 
them  in  thy  name:  those  that  thou  gavest  me,  I  have  kept  and  none  of 
them  is  lost,  but  the  son  of  perdition;  that  the  scriptures  might  be  ful- 
filled." 

Jno.  18:8,  9,  R.V. — "Jesus  answered,  I  told  you  that  I  am  he:  if 
therefore  ye  seek  me,  let  these  go  their  way:  that  the  word  might  be 
fulfilled  which  he  spake.  Of  those  whom  thou  hast  given  me  I  lost 
not  one." 


Il8  What  the  Bible  Teaches 

Rom.  8:35-39 — "Who  shall  separate  us  from  the  love  of  Christl 
Shall  tribulation,  or  distress,  or  persecution,  or  famine,  or  nakedness, 
or  peril,  or  sword  ?  As  it  is  written,  For  thy  sake  we  are  killed  all  tha 
day  long;  we  are  accounted  as  sheep  for  the  slaughter.  Nay,  in  all 
these  things  we  are  more  than  conquerors  through  him  that  loved  us. 
For  I  am  persuaded  that  neither  death,  nor  life,  nor  angels,  nor  prin- 
cipalities, nor  powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  al)le  to  separate  us 
from  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord." 

TWENTY-FO  UR  TH  PR  0  POSIT  ION:  The  love  of  Jesus  Christ 
to  His  own  manifests  itself  in  His  keejnng  them  so  that  not  one 
of  them,  is  lost. 

{y)  Acts  9:  5 — "And  he  said,  Who  art  thou,  Lord?  And  the  Lord 
said,  I  am  Jesus  whom  thou  persecuiest:  it  is  hard  for  thee  to  kick 
against  the  pricks." 

Matt.  25:  37-40,  41-45 — "Then  shall  the  righteous  answer  him, 
Lord,  when  saw  we  thee  a  hungered,  and  fed  thee?  or  thirsty,  and  gave 
thee  drink?  When  saw  we  thee  a  stranger,  and  took  thee  in?  or  naked, 
and  clothed  thee?  Or  when  saw  we  thee  sick,  or  in  prison,  and  came 
unto  thee?  And  the  king  shall  answer  and  say  unto  them.  Verily  I 
say  unto  you.  Inasmuch  as  ye  have  done  it  tmto  one  of  the  least  of  these 
my  brethren^  ye  have  done  it  unto  me.  Then  shall  he  say  also  unto 
them  on  the  left  hand.  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels:  for  I  was  a  hungered,  and  ye 
gave  me  no  meat:  I  was  thirsty,  and  ye  gave  me  no  drink:  I  was  a 
stranger,  and  ye  took  me  not  in:  naked,  and  ye  clothed  me  not:  sick, 
and  in  prison,  and  ye  visited  me  not.  Then  shall  they  also  answer 
him,  saying,  Lord,  when  saw  we  thee  a  hungered,  or  athirst,  or  a 
stranger,  or  naked,  or  sick,  or  in  prison,  and  did  not  minister  unto 
thee?  Then  shall  he  answer  them,  saying.  Verily  I  say  unto  you, 
Inasmuch  as  ye  did  it  not  unto  one  of  the  least  of  these,  ye  did  it  not 
to  me." 

TWENTY-FIFTH  PROPOSITION:  The  love  of  Jesus  Christ  to 
His  disciples  manifests  itself  in  His  so  thoroughly  identifying 
Himself  with  them  that  He  regards  all  that  is  done  unto  the  least 
of  them  as  done  unto  Himself. 

(2)  Eph.  5:  31,  32 — "  For  this  cause  shall  a  man  leave  his  father  and 
mother,  and  shall  be  joined  unto  his  wife,  and  they  two  shall  be  one 
flesh.  This  is  a  great  mystery:  but  I  speak  concerning  Christ  and  tha 
church." 


The  Character  uf  Jesus  Christ  119 

TWENTY-SIXTH  PROPOSITION:  The  love  of  Jesus  Christ  to 
the  church  was  manifested  in  His  leaving  the  Father  to  cleave 
unto  the  church,  so  that  they  two  shall  be  one  flesh.  This  is,  in- 
deed, a  great  mystery. 

{aa)  Jno.  14:21-23 — "He  that  hath  my  commandments,  and 
keepeth  them,  he  it  is  that  loveth  me:  and  he  that  loveth  me  shall  be 
loved  of  my  Father,  and  I  will  love  him,  and  will  manifest  myself  to 
him.  Judas  saith  unto  him,  not  Iscariot,  Lord,  how  is  it  that  thou 
wilt  manifest  thyself  unto  us,  and  not  unto  the  world?  Jesus  answered 
and  said  unto  him,  If  a  man  love  me,  he  will  keep  my  words:  and  my 
Father  will  love  him,  and  we  will  come  unto  him,  and  make  our  abode 
with  him." 

TWENTY.SEVENTH  PROPOSITION:  The  love  of  Jesus 
ChHst  to  those  who  keep  His  comnicmd?nents  is  manifested  in 
His  manifesting  Himself  unto  them  and  making  His  abode  with 
them. 

(bb)  Jno.  14:2 — "In  my  Father's  house  are  many  mansions:  if  it 
were  not  so,  I  would  have  told  you.     I  go  to  prepare  a  place  for  you." 

TWENTY-EIGHTH  PROPOSITION:  The  love  of  Jesus  Christ 
to  His  disciples  has  been  manifested  in  His  going  to  prepare  a 
place  for  us. 

{cc)  Jno.  14:3 — "  And  if  I  go  and  prepare  a  place  for  you,  I  will 
come  again,  and  receive  you  unto  myself:  that  where  I  am,  there  ye 
may  be  also." 

TWENTY.NINTH  PROPOSITION:  The  love  of  Jesus  ChHst 
to  His  discipiles  will  manifest  itself  in  His  coming  again  for  us 
to  receive  us  unto  Himself.,  that  we  may  be  no  more  separated 
one  from  the  other. 

(Compare  i  Thess.  4: 16,  17 — "  For  the  Lord  himself  shall  descend 
from  heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God:  and  the  dead  in  Christ  shall  rise  first:  Then  we 
which  are  alive  and  remain  shall  be  caught  up  together  with  them  in 
the  clouds,  to  meet  the  Lord  in  the  air:  and  so  shall  we  ever  be  with 
the  Lord.") 

Note  i. — He  comes  Himself:     "  I  come  again."    He  sends  no  mere 
messenger. 


I20  What  the  Bible  Teaches 

Note  2.— It  is  to  receive  us   "unto  Himself:'    Not  merely  into 
heaven.     It  is  as  if  He  longed  for  us,  longed  to  press  us  to  His  very  soul, 
His  very  self  "unto  himself."    We  long  for  Him,  but  not  as  He  longs  for 
us.     Heaven  is  a  lonely  place  to   Him  without  us.     Earth  ought  to  be  a 
lonely  place  to  us   without  Him.     Godet's  comment  on  these  words  is 
worth  repeating.     "  He  presses  him  to  His  heart,  so  to  speak,  while  bear- 
ing him  away.     There  is  an  infinite  tenderness  in  these  last  words.     It  is 
for  Himself  that  He  seems  to  rejoice  in  and  look  to  this  moment  which 
will  put  an  end  to  all  separation."   (Godet's  John,  Vol.  2,  p.  270,  Am.  Ed.) 
(jid)     Eph.  5:25-27 — "Husbands,   love  your  wives,  even  as  Christ 
also  loved  the  church,  and  gave  himself  for  it:    That  he  might  sanc- 
tify and  cleanse  it  with   the  washing  of  water  by  the  word,  that  he 
might  present  it   to  himself  a  glorious   church,    not  having  spot  or 
wrinkle,  or  any  such  thing;   but  that   it  should   be  holy  and  without 
blemish." 

THIRTIETH  PROPOSITION:  The  love  of  Jesus  Christ  to  the 
church  manifested  itself  in  the  past  by  His  giving  Himself  for 
it;  manifests  itself  in  the  present  m  His  sanctifying  and  cleans- 
ing it  with  the  washing  of  loater  by  the  word;  will  manifest  itself 
in  the  future  by  His  presenting  it  to  Himself  ' '  a  glorious  church 
not  having  spot,  or  wrinkle,  or  any  such  thing,''  but  '■'■  holy  and 
without  blemish.'" 

lY.— Jesus  Christ's  Love  for  Souls. 

(i)    Luke  19  :  10 — "For  the  Son  of  man  is  come  to  seek  and  to  save 
that  which  was  lost." 

FIRST  PROPOSITION:  The  Son  of  man  came  to  seek  and  to 
save  the  lost. 

This  was  the  great  object  of  His  earthly  mission.  Not  to 
receive  honor  nor  to  accumulate  wealth  nor  to  gain  a  kingdom. 
He  left  behind  greater  glories  than  the  world  contained.  To 
save  the  lost.  Lost  men  were  of  more  value  and  preciousnoss  in 
His  sight  than  all  earth's  wealth  and  glory.  A  single  soul  was 
of  priceless  value.  The  whole  material  universe  had  not  the  value 
in  His  sight  of  a  single  soul.  Each  soul  had  this  value  in  His 
sight.  Not  only  the  soul  of  the  philosopher  and  the  saint,  but 
the  soul  of  the  savage  and  of  the  outcast. 

(2)  Jno.  4:  6,  7,  10 — "Now  Jacob's  well  was  there.  Jesus  there- 
fore being  wearied  with  his  journey,  sat  thus  on  the  well:  and  it  was 
about  the  sixth  hour.     There  cometh  a  woman  of  Samaria  to  draw 


The  Character  of  Jesus  Christ  i2I 

water:  Jesus  saith  unto  her,  Give  me  to  drink.  .  .  Jesus  answered  and 
said  unto  tier,  If  ttiou  knewest  the  gift  of  God,  and  who  it  is  that 
saith  to  thee,  Give  me  to  drink,  thou  wouldst  have  asked  him,  and  he 
would  have  given  thee  Uving  water." 

SECOND  PROPOSITION:     Jesus  Christ  was  ever  on  the  watch 
for  opportunities  to  save  perishing  souls. 

We  see  this  again  in  Jno.  9:35 — "Jesus  heard  that  they 
had  cast  him  out;  and  when  he  had  found  him  he  said  unto  him, 
Dost  thou  believe  on  the  Son  of  God  ?  "  And  in  Mark,  2 : 4,  5 — 
"And  when  they  could  not  come  nigh  unto  him  for  the  press, 
they  uncovered  the  roof  where  he  was :  and  when  they  had  broken 
it  up,  they  let  down  the  bed  wherein  the  sick  of  the  palsy  lay. 
When  Jesus  saw  their  faith,  he  said  unto  the  sick  of  the  palsy, 
Son,  thy  sins  be  forgiven  thee.''  "  He  made  use  of  His  miracles  as 
stepping-stones  to  reach  the  soul. ' '  (Stalker :  ' « Imago  Chris ti "  ;  p. 
231.)  So  ought  we  to  use  every  act  of  kindness  which  w^e  are 
able  to  perform  for  men. 

(3)  Luke  15  :  4 — "  What  man  of  you,  having  a  hundred  sheep,  if 
he  lose  one  of  them,  doth  not  leave  the  ninety  and  nine  in  the  wilder- 
ness, and  go  after  that  which  is  lost,  until  he  find  it  ?  " 

THIRD  PROPOSITION:     Jesus  Christ  went  after  lost  souls. 

He  not  only  watched  for  and  welcomed  opportunities  when 
they  came  in  His  way,  He  sought  opportunities.  He  not  only  re- 
ceived the  lost  when  they  came  to  Him,  He  went  after  them. 
A  true  love  for  souls  will  always  reveal  itself  in  a  going  out  in 
search  of  them. 

(4)  Jno.  4:  32-34 — "  But  he  said  unto  them,  I  have  meat  to  eat  that 
ye  know  not  of.  Therefore  said  the  disciples  one  to  another.  Hath  any 
man  brought  him  aught  to  eat  ?  Jesus  saith  unto  them.  My  meat  is  to 
do  the  will  of  him  that  sent  me,  and  to  finish  his  work." 

FOURTH  PROPOSITION:     Jesus    Christ  found  His  joy  and 
satisfaction  in  saving  lost  souls. 

In  this  work  He  forgot  weariness,  hunger,  thirst.  In  it  He 
found  joy  and  refreshment  for  His  body.  Mai'k  3:  20,  21 — "  And 
the  multitude  cometh  together  again,  so  that  they  could  not  so 
much  as  eat  bread,  and  when  his  friends  heard  of  it  they  went  out 


Ii2  What  the  Bible  Teaches 

to  lay  hold  on  him:  for  they  said,  He  is  beside  himself."  Jesus  sa 
lost  himself  in  His  work  that  He  neglected  the  ordinary  needs  of 
his  body  in  its  prosecution  and  His  friends  said,  "He  is  beside 
himself." 

(5)  Luke  15:  5-7 — "  And  wiien  he  hath  found  it,  he  layeth  it  on  his 
shoulders,  rejoicing.  And  when  he  cometh  home,  he  calleth  together 
his  friends  and  neighbors,  saying  unto  them.  Rejoice  with  me;  for  I 
have  found  my  sheep  which  was  lost.  I  say  unto  you  that  likewise  joy 
shall  be  in  heaven  over  one  sinner  that  repenteth,  more  than  over 
ninety  and  nine  just  persons,  which  need  no  repentance." 

FIFTH  PROPOSITION:     Jesus  Christ  rejoiced  with  great  joy 
over  lost  souls  found. 

As  a  shepherd  rejoices  over  the  sheep  that  had  gone  astray 
when  he  finds  it;  as  the  woman  rejoices  over  the  coin  lost  from  her 
marriao-e  necklace  when  it  is  found  again;  as  the  gold-hunter  re- 
joices over  the  great  nugget  of  gold  that  he  digs  f I'om  the  I'ock ; 
as  the  merchantman  seeking  goodly  pearls  rejoices  over  the  one 
pearl  of  great  price — so  and  infinitely  more  Jesus  rejoices  over  a 
lost  soul  found. 

(6)  Jno.  5:  40 — "And  ye  will  not  come  to  me,  that  ye  might  have 
life." 

Luke  19:  41,  42 — "  And  when  he  was  come  near,  he  beheld  the  city, 
and  wept  over  it,  saying.  If  thou  hadst  known,  even  thou,  at  least  in 
this  thy  day,  the  things  which  belong  unto  thy  peace  !  but  now  they 
are  hid  from  thine  eyes." 

Matt.  23:  37 — "  O  Jerusalem,  Jerusalem,  thou  that  killest  the  proph- 
ets, and  stonest  them  which  are  sent  unto  thee,  how  often  would  I 
have  gathered  thy  children  together,  even  as  a  hen  gathereth  her  chick- 
ens under  her  wings,  and  ye  would  not !  " 

glXTH  PROPOSITION:     Jesus  Christ  grieved  with  great  grief 
over  lost  souls  that  refused  to  be  saved. 

No  woman  ever  grieved  over  her  stolen  jewels,  no  mother  over 
a  lost  child,  as  Jesus  over  lost  men  who  refused  to  be  saved.  No 
words  can  picture  the  agony  that  shot  through  the  heart  of  Jesus 
Christ  when  men  refused  to  come  to  him  that  they  might  have  life. 

(7)  Jno.  10:  II— "  I  am  the  good  shepherd:  the  good  shepherd 
giveth  his  life  for  the  sheep." 

Matt.  20:  28 — "  Even  as  the  Son  of  man  came  not  to  be  ministered 
unto,  but  to  minister,  and  to  give  his  life  a  ransom  for  many." 


The  Character  of  Jesus  Christ  123 

SB  VENTH  PR  0 POSITION:     Jesus  Christ  gladly  laid  down  His 

life  to  save  souls. 

V.    The  Compassion  of  Jesus  Christ. 

(1)     The  Objects  of  Christ's  Compassion. 

(a)  Mark  6:  34 — "  And  Jesus,  when  he  came  out,  saw  much  people, 
and  was  moved  with  compassion  toward  them,  because  they  were  as 
sheep  not  having  a  shepherd:  and  he  began  to  teach  them  many 
things." 

Matt.  9:  36,  R.V — "  But  when  he  saw  the  multitudes,  he  was  moved 
with  compassion  for  them,  because  they  were  distressed  and  scattered, 
as  sheep  not  having  a  shepherd." 

FIRST  PROPOSITION:  Jesus  Christ  had  compassion  on  the 
tnultitude  v:ho  were  distressed  and  scattered  abroad  as  sheep  not 
having  a  shepherd. 

What  if  Jesus  were  in  Chicago  ?  How  does  He  feel  toward 
the  hundreds  of  millions  in  China?  Conti-ast  the  Pharisees: 
Jno.  7:  48,  49 — "Hath  any  of  the  rulers  believed  on  him,  or  of 
the  Pharisees  ?  But  this  multitude  <vhich  knoweth  not  the  law 
are  accursed."     Which  are  we  more  like,  Christ  or  the  Pharisees  ? 

(b)  Mark  8:  2 — "I  have  compassion  on  the  multitude,  because 
they  have  now  been  with  me  three  days,  and  have  nothing  to  eat." 

SECOND  PROPOSITION:  Jesus  Christ  had  compassion  on  the 
hungry  multitude. 

Not  only  the  spiritual  destitution  of  men,  but  their  physical 
need  as  well  appealed  to  the  compassion  of  Jesus  Christ. 

{c)  Matt.  14:14 — "  And  Jesus  went  forth,  and  saw  a  great  multi- 
tude, and  was  moved  with  compassion  toward  them,  and  he  healed 
their  sick." 

THIRD  PROPOSITION:  Jesus  Christ  had  compassion  on  the 
multitude  in  general. 

Whenever  Jesus  saw  a  crowd  of  men  He  was  moved  with 
compassion.  His  compassion  on  the  multitude  is  mentioned  five 
times.  A  crowd  of  men  is  a  pitiful  sight.  It  represents  so  much 
of  sorrow,  so  much  of  pain,  so  much  of  sin.     What  is  your  feeling 


124  What  the  Bible  Teaches 

when  you  look  out  upon  a  crowd  ?  Judging  by  the  context  ol 
this  passage,  the  sick  seem  to  have  especially  drawn  out  His 
compassion. 

(d)  Matt.  20:  34 — "So  Jesus  had  compassion  on  them,  and 
touched  their  eyes:  and  immediately  their  eyes  received  sight, 
and  they  followed  him." 

FOURTH  PROPOSITION:     Jesus  Christ  had  compassion  on  the 
blind. 

((?)  Mark.  9:22,  25 — "  And  ofttimes  it  hath  cast  him  into  the  fire, 
and  into  the  waters,  to  destroy  him:  but  if  thou  canst  do  anything, 
have  compassion  on  us,  and  help  us.  When  Jesus  saw  that  the  peo- 
ple came  running  together,  he  rebuked  the  foul  spirit,  saying  unto 
him,  Thou  dumb  and  deaf  spirit,  I  charge  thee,  come  out  of  him>  and 
enter  no  more  into  him." 

FIFTH  PROPOSITION:     Jesus  Christ  had  compassion  on  the 
demonized,  the  victims  of  the  power  of  unclean  spirits. 

In  the  last  case  mentioned  there  was  much  in  the  man  that 
was  repulsive  and  hateful,  but  Jesus  beheld  him  with  compassion, 

(/)  Mark,  i :  40,  41 — "  And  there  came  a  leper  to  him,  beseeching 
him,  and  kneeling  down  to  him,  and  saying  unto  him,  if  thou  wilt, 
thou  canst  make  me  clean.  And  Jesus  moved  with  compassion,  put 
forth  his  hand,  and  touched  him,  and  saith  unto  him,  I  will;  be  thou 
clean." 

SIXTH  PROPOSITION:     Jesus   Christ  had  compassion  on  the 

leper. 

The  world,  even  the  religious  world  of  that  day,  met  the 
ieper  with  repulsion  and  disgust  and  scorn.  Christ  met  him 
with  compassion.  The  world  drew  away  from  him,  Christ  drew 
toward  him. 

{g)  Luke  7: 12,  13 — "Now  when  he  came  nigh  to  the  gate  of  the 
city,  behold  there  was  a  dead  man  carried  out,  the  only  son  of  his 
mother,  and  she  was  a  widow,  and  much  people  of  the  city  was  with 
her.  And  when  the  Lord  saw  her,  he  had  compassion  on  her,  and 
said  unto  her.  Weep  not." 

SEVENTH    PROPOSITION:      Jesus    Christ  had    compassion 
upon  the  one  bereaved  of  a  loved  one. 


The  Character  of  Jesus  Christ  125 

This  is  the  only  recorded  case  In  v.hich  Jesus  met  a  funeral 
procession,  and  we  see  what  His  feeling  was  toward  the  mourner. 
What  is  your  feeling  toward  mourners?  What  is  your  feeling 
when  you  meet  a  funeral  procession  ? 

(A)  Luke  15:20 — "And  he  arose  and  came  to  his  father.  But 
when  he  was  yet  a  great  way  off,  his  father  saw  him,  and  had  compas- 
sion, and  ran,  and  fell  on  his  neck,  and  kissed  him."  (Compare  vv.  i, 
2 — "Then  drew  near  unto  him  all  the  publicans  and  sinners  for  to 
hear  him,  and  the  Pharisees  and  scribes  murmured,  saying,  This  man 
receiveth  sinners,  and  eateth  with  them.") 

EIGHTH  PROPOSITION:  Jesus  Christ  had  compassion  on 
the  sinful^  the  lost,  the  spiritually  dead. 

(/)  Mark  3:  5 — "And  when  he  had  looked  round  about  on  them 
with  anger,  being  grieved  for  the  hardness  of  their  hearts,  he  saith 
unto  the  man.  Stretch  forth  thine  hand.  And  he  stretched  it  out: 
and  his  hand  was  restored  whole  as  the  other." 

f^INTH  PROPOSITION:  Jesus  Christ  had  compassion  on  all 
men  afflicted  by  any  form  of  misfortune,  or  wretchedness,  or 
degradation. 

Jesus  Christ  did  not  go  about  his  work  from  a  cold  sense  of 
duty,  but  His  own  heart  drew  Him  out  towards  those  He  helped 
and  saved.  His  deeds  of  mercy  cost  Him  something  more  than 
the  sacrifice  of  leisure  and  the  expenditure  of  effort  and  power. 
They  cost  him  heartaches.  He  made  other  men's  sorrows  His 
own  sorrows,  other  men's  agony  His  own  agony,  other  men's  sin 
and  shame  His  own  sin  and  shame.  He  could  not  look  upon  mis- 
ery, pain,  death  or  sin  without  heart  pangs.  (Jno.  11 :  33 — 
"When  Jesus  therefore  saw  her  weeping,  and  the  Jews  also 
weeping  which  came  with  her,  he  groaned  in  the  spirit  and  was 
troubled.")  Herein  lay  one  great  secret  of  His  jDOwer.  It  is  the 
misery  that  we  make  our  own  that  we  can  comfort;  it  is  the  want 
that  we  make  our  own  that  we  can  fully  satisfy;  it  is  the  sin  we 
make  our  own  that  we  can  save  another  from.  (2  Cor.  5:21 — 
*'  For  he  hath  made  him  to  be  sin  for  us,  who  knew  no  sin;  that 
we  might  be  made  the  righteousness  of  God  in  him.")  Real 
power  to  help  men  is  a  very  expensive  thing,  but  anyone  can 
have  it  who  is  willing  to  pay  the  price.     But  the   one  who  is  not 


126  What  the  Bible  Teaches 

willing  to  give  up  lightness  of  heart,  and  take  instead  burden  of 
heart  over  the  world's  sin  and  sorrow  and  shame,  may  as  well 
give  up  the  thought  of  being  a  helper,  much  less  a  savior  of  men. 
Men  can  not  be  saved  by  burning  words.  No!  only  by  bleeding 
hearts. 

(2.)  The  Way  in  which  the  Compassion  op  Christ  was 
manifested. 

(a)  Luke  10:33,  34)  35»  3^ — "But  a  certain  Samaritan,  as  he  jour- 
neyed, came  where  he  was;  and  when  he  saw  him  he  had  compassion 
on  him,  and  went  to  him,  and  bound  up  his  wounds,  pouring  in  oil  and 
wine,  and  set  him  on  his  own  beast,  and  brought  him  to  an  inn,  and 
took  care  of  him.  And  on  the  morrow  when  he  departed,  he  took  out 
two  pence,  and  gave  them  to  the  host,  and  said  unto  him,  Take  care 
of  him:  and  whatsoever  thou  spendeth  more,  when  I  come  again,  I 
will  repay  thee.  Which  now  of  these  three,  thinkest  thou  was  neigh- 
bor unto  him  that  fell  among  the  thieves  ?  " 

The  good  Samaritan  in  the  last  analysis  is  a  picture  of  Jesus 
Christ. 

FIRST  PROPOSITION:  The  compassion  of  Jesus  Christ  teas 
not  manifested  in  mere  feelings  or  words,  but  in  action,  in  self- 
sacrificing  and  persistent  and  thoroughgoing  ministration  to  the 
needs  of  the  one  upon  whom  He  had  coifipassioti. 

{b)  Mark  6:  34 — "  And  Jesus,  when  he  came  out,  saw  much  people, 
and  was  moved  with  compassion  toward  them,  because  they  were  as 
sheep  not  having  a  shepherd:  and  he  began  to  teach  them  many 
things." 

SECOND  PROPOSITION:  The  compassion  of  Jesus  Christ 
toward  the  unshep herded  ioas  manifested  in  His  patiently  teach- 
ing them  when  He  himself  was  weary  and  sore  at  heart. 

He  taught  before  he  fed.  Why  ?  This  manifestation  of 
compassion  there  is  abundant  opportunity  for  us  all  to  imitate. 
Get  an  unshepherded  child  of  the  street,  if  you  can  do  no  more. 

(c)  Matt.  14:14 — "  And  Jesus  went  forth,  and  saw  a  great  multi- 
tude, and  was  moved  with  compassion  toward  them,  and  he  healed 
their  sick." 

THIRD  PROPOSITION:  The  compassion  of  Jesus  Christ 
toward  the  unshepherded  was  manifested  in  His  healing  the  sick. 


The  Character  of  Jesus  Christ  127 

(d)  Matt.  15:  32 — "Then  Jesus  called  his  disciples  unto  him  and 
said,  I  have  compassion,  because  they  continue  with  me  now  three 
days,  and  have  nothing  to  eat."     (See  following  verses.) 

FO  UR  TH  PR  0  POSIT  ION:  The  compassion  of  J«sus  Christ  yxu 
manifested  in  feeding  the  hungry. 

(e)  Matt.  20:  32-34 — "And  Jesus  stood  still,  and  called  them,  and 
said,  What  will  ye  that  I  shall  do  unto  you  ?  They  say  unto  him, 
Lord,  that  our  eyes  may  be  opened.  So  Jesus  had  compassion  on 
them,  and  touched  their  eyes;  and  immediately  their  eyes  received 
sight,  and  they  followed  him." 

FIFTH  PROPOSITION:  The  compassion  of  Jesus  Christ  was 
m,anifested;  (a)  In  standing  still  when  on  most  important  and 
urgent  business  to  listen  to  the  cry  of  two  blind  beggars,  (b)  In 
opening  the  eyes  of  the  blind. 

(f)  Mark  5:  8 — "  For  he  said  unto  him.  Come  out  of  the  man,  thou 
unclean  spirit." 

Mark  9:  25 — "When  Jesus  saw  that  the  people  came  running  to- 
gether, he  rebuked  the  foul  spirit,  saying  unto  him.  Thou  dumb  and 
deaf  spirit,  I  charge  thee,  come  out  of  him,  and  enter  no  more  into 
him." 

SIXTH  PROPOSITION:  The  compassion  of  Jesus  Christ  was 
manifested  in  casting  unclean  spirits  out  of  men. 

{£■)  Mark  1:41 — "And  Jesus,  moved  with  compassion,  put  forth 
his  hand,  and  touched  him,  audsaith  unto  him,  I  will:  be  thou  clean." 

SEVENTH  PROPOSITION:  The  compassion  of  Jesus  Christ 
was  ma7iifested:  (a)  In  putting  forth  His  hand  and  touching  the 
leper.  (For  years  that  leper  had  not  felt  the  touch  of  a  clean 
and  loving  hand.  That  is  what  many  a  moral  leper  needs  to- 
day, the  touch  of  a  clean  and  loving  hand.)  (b)  In  healing 
the  leper. 

{/i)  Luke  7:  12,  13,  14 — "  Now  when  he  came  nigh  to  the  gate  of 
the  city,  behold  there  was  a  dead  man  carried  out,  the  only  son  of  his 
mother,  and  she  was  a  widow:  and  much  people  of  the  city  were  with 
her.  And  when  the  Lord  saw  her,  he  had  compassion  on  her,  and 
said  unto  her.  Weep  not.  And  he  came  and  touched  the  bier:  and 
they  that  bare  him  stood  still.  And  he  said.  Young  man,  I  say  unto 
thee,  Arise." 


128  What  the  Bible  Teaches 

EIGHTH  PROPOSITION:  The  compassion  o/  Jesus  Christ  was 
manifest :  (a)  /w  bidding  the  sorrowing  to  no  longer  weep. 
(b)     In  restoring  the  departed  to  the  one  bereft. 

{i)  Luke  7:  48,  50 — "  And  he  said  unto  her,  Thy  sins  are  forgiven. 
And  he  said  to  the  woman,  Thy  faith  hath  saved  thee;  go  in  peace." 

Jno.  6:  37 — "All  that  the  father  giveth  me  shall  come  to  me;  and 
him  that  cometh  to  me  I  will  in  no  wise  cast  out." 

NINTH  PROPOSITION:  The  compassion  of  Jesus  Christ  was 
manifest  in  welcoming  and  pardoning  t/ie  sinner  and  bidding 
her  go  in  peace. 

In  all  this  let  us  remember,  Heb.  13:8 — "Jesus  Christ  the 
same  yesterday,  and  to-day  and  forever,"  and  1  Jno.  2:  6 — "He 
that  saith  he  abideth  in  him  ought  himself  also  so  to  walk,  even 
as  he  walked. " 

VI.    The  Prayerfnlness  of  Jesus  Christ. 

(1)  The  Fact  op  His  Prayerpulness. 

Heb.  5:  7 — "Who  in  the  days  of  his  flesh,  when  he  had  offered  up 
prayers  and  supplications  with  strong  crying  and  tears  unto  him  that 
was  able  to  save  him  from  death,  and  was  heard  in  that  he  feared." 

FIRST  PROPOSITION:  Jesus  Christ  in  the  days  of  His 
flesh  offered  up*  prayers  and  supplications.  He  was  a  man  of 
prayer. 

The  words  "  prayer"  and  "pray  "  are  used  at  least  twenty- 
live  times  in  connection  with  Him,  and  there  are  many  instances 
in  which  the  fact  of  His  praying  is  mentioned  where  the 
words  do  not  occur.  His  praying  is  mentioned  by  each  of  the 
four  evangelists.  The  xife  of  Christ  had  many  marked  charac- 
teristics, but  nothing  is  more  marked  than  His  prayerfnlness. 
The  extent  to  which  He  was  a  man  of  prayer  will  appear  more 
clearly  when  we  consider  the  next  point. 

(2)  When  Christ  Prayed. 

(a)  Luke  6:  12 — "  And  it  came  to  pass  in  those  days,  that  he  went 
out  into  a  mountain  to  pray,  and  continued  all  night  in  prayer  to 
God," 


The  Character  of  Jesus  Christ  129 

FIRST  PROPOSITION:     Jesus   Christ  prayed  in  the  night— in 
some  instances  continuing  all  night  in  prayer. 

Why  in  the  night  ?  That  he  might  be  alone  and  have  un- 
disturbed communion  with  God. 

{b)  Mark  i:  35:  "And  in  the  morning,  rising  up  a  great  while  be- 
fore day,  he  went  out,  and  departed  into  a  solitary  place,  and  there 
prayed." 

SECOND  PROPOSITION:  Jesus  Christ  rose  very  early  in  the 
morning^  a  great  xohile  before  day,  to  pjray. 

This  was  apparently  partly  that  he  might  have  solitude  for 
communion  with  God  and  partly  as  a  preparation  for  the  day  s 
work. 

(f)  Luke  3:  21,  22:  "Now  wlien  all  the  people  were  baptized,  it 
came  to  pass,  that  Jesus  also  being  baptized,  and  praying,  the  heaven 
was  opened.  And  the  Holy  Ghost  descended  in  a  bodily  shape  like  a 
dove  upon  him,  and  a  voice  came  from  heaven,  which  said,  Thou  art 
my  beloved  Son:  in  thee  I  am  well  pleased." 

Mark  i:  35,  38:  "  And  in  the  morning,  rising  up  a  great  while  be- 
fore day,  he  went  out,  and  departed  into  a  solitary  place,  and  there 
prayed.  And  he  said  unto  them,  let  us  go  into  the  next  towns,  that  I 
may  preach  there  also:  for  therefore  came  I  forth." 

Luke  6:  12,  13 — "  And  it  came  to  pass  in  those  days,  that  he  went 
out  into  a  mountain  to  pray,  and  continued  all  niglit  in  prayer  to  God. 
And  when  it  was  day,  he  called  unto  him  his  disciples:  and  of  them  he 
chose  twelve,  whom  also  he  named  apostles." 

Luke  9:  18,  21,  22 — "  And  it  came  to  pass,  as  he  was  alone  praying, 
his  disciples  were  with  him;  and  he  asked  them  saying.  Whom  say  the 
people  that  I  am  ?  And  he  straightly  charged  them,  and  commanded 
them  to  tell  no  man  that  thing;  saying,  The  Son  of  man  must  suffer 
many  things,  and  be  rejected  of  the  elders  and  chief  priests  and  scribes, 
and  be  slain  and  be  raised  the  third  day." 

THIRD  PROPOSITION :  Jesus  Christ  prayed  before  His  bap- 
tism with  the  Holy  Spirit  and  entrance  upon  His  public  ministry ; 
before  entering  upon  an  evangelistic  tour,  before  choosing  the 
twelve,  before  announcing  to  the  twelve  His  approachi?ig  death :  i. 
e. ,  before  i7nportant  steps  in  His  life.  He  prepared  for  the  im- 
portant events  of  life  by  especial  seasons  of  prayer. 

(d)  Matt.  14:  23 — "And  when  he  had  sent  the  multitudes  away,  he 
went  up  into  a  mountain  apart  to  pray:  and  when  the  evening  was 
come,  he  was  there  alone." 


130  What  the  Bible  Teaches 

Jno.  6: 15 — "When  Jesus  therefore  perceived  that  they  would  come 
and  take  him  by  force,  to  make  him  a  king,  he  departed  again  into  a 
mountain  himself  alone." 

FOURTH  PROPOSITION:     Jesus  Christ  prayed  after  the  great 
achievements  and  important  crises  of  His  life. 

Why?  {a)  To  recruit  His  strength.  Christ's  miracles  cost 
Him  something,  an  expenditure  and  loss  of  power.  (Cf.  Mark  5: 
30.)  (6)  To  guard  against  temptations  to  pride,  or  satisfaction, 
or  contentment,  with  the  work  already  achieved.  Jesus  Christ 
was  truly  human,  subject  to  the  same  temptations  we  are,  and 
He  met  them  with  the  same  weapons  we  must — the  Word  of  God 
and  prayer.  It  is  more  common  for  most  of  us  to  pi'ay  before 
the  great  events  of  life  than  after  them,  but  the  latter  is  as 
important  as  the  former.  If  we  would  pray  after  the  great 
achievements  of  life  we  might  go  on  to  greater.  As  it  is  we  are 
often  either  puffed  up  or  exhausted  by  them,  and  we  proceed  no 
further. 

(e)  Matt.  14:19 — "And  he  commanded  the  multitude  to  sit  down 
on  the  grass,  and  took  the  five  loaves,  and  the  two  fishes,  and  looking 
up  to  heaven,  he  blessed,  and  brake,  and  gave  the  loaves  to  his  disci- 
ples, and  the  disciples  to  the  multitude." 

Luke  24:30 — "And  it  came  to  pass,  as  he  sat  at  meat  with  them,  he 
took  bread,  and  blessed  it,  and  brake,  and  gave  to  them." 

FIFTH  PROPOSITION:     Jesus  Christ  prayed  before  He  ate. 

He  prayed  in  connection  with  the  simplest,  commonest  event 
of  every-day  life.  So  characteristic  was  Christ's  manner  of  pray- 
ing in  connection  with  His  meals  that  He  was  known  by  this  act 
to  the  disciples  who  had  failed  to  discover  who  He  was  up  to  that 
point.  (Luke  24:  30,  31)  It  is  in  connection  with  little  things 
that  many  of  us  most  forget  to  pray.  Every  step  of  Christ's  life 
seems  to  have  been  accompanied  with  prayer. 

{/)  Luke  5: 15,  16 — "  But  so  much  the  more  went  there  a  fame 
abroad  of  him:  and  great  multitudes  came  together  to  hear,  and  to  be 
healed  by  him  of  their  infirmities.  And  he  withdrew  himself  into  the 
wilderness,  and  prayed." 

SIXTH  PROPOSITION:     Jesus  Christ,  when  life  was  unusually 
busy,  icithdrew  into  a  solitary  j)l(ice  to  pray. 


The  Character  of  Jesus  Christ  131 

Some  men  are  so  busy,  that  they  can  find  no  time  to  pray, 
Apparently,  the-  busier  Christ's  life  was  the  more  he  prayed. 
Sometimes  He  had  no  time  to  eat  (Mark  3:  20).  Sometimes  He  had 
not  time  for  needed  rest  and  sleep  (Mark  6:  31,  33,  46),  but  He 
always  took  time  to  pray,  and  the  more  the  work  crowded  the 
more  He  prayed.  Martin  Luther,  Adam  Clarke  and  many 
another  mighty  man  of  God  has  learned  this  secret  from  Christ. 
Many  another  mighty  man  of  God  has  lost  his  power  because  he 
did  not  learn  this  secret,  and  he  has  allowed  increasing  work  to 
crowd  out  prayer. 

(g-)  Mark  6:  31,  33,  34,  35,  46 — "  And  he  said  unto  them,  Come  ye 
yourselves  apart  into  a  desert  place,  and  rest  awhile:  for  there  were 
many  coming  and  going,  and  they  had  no  leisure  so  much  as  to  eat. 
And  the  people  saw  them  departing,  and  many  knew  him,  and  ran 
afoot  thither  out  of  all  cities,  and  outwent  them,  and  came  together 
unto  him.  And  Jesus,  when  he  came  out,  saw  much  people,  and  was 
moved  with  compassion  toward  them,  because  they  were  as  sheep  not 
having  a  shepherd:  and  he  began  to  teach  them  many  things.  And 
when  the  day  was  now  far  spent,  his  disciples  came  unto  him,  and 
said,  This  is  a  desert  place,  and  now  the  time  is  far  passed.  .  .  And 
when  he  had  sent  them  away,  he  departed  into  a  mountain  to  pray." 

SEVENTH  PROPOSITION:     Jesus   Christ  prayed  whemoeary. 

The  night  vigil  in  Mark  6  :  46,  was  after  a  day  when  he  had 
been  so  busy  he  could  not  eat  and  when  he  had  taken  the  disci- 
ples aside  to  rest  awhile.  But  the  needed  and  desired  rest  had 
been  immediately  broken  in  upon  by  the  multitude  who  outran 
Him,  and  the  entire  day  had  been  spent  in  teaching  and  healing 
the  sick  and  feeding  the  multitude.  That  weary  day  was  followed, 
not  by  sleep,  but  by  a  night  of  prayer.  There  is  a  better  way  to  re- 
cuperate exhausted  energies  than  by  sleep.  Ofttimes  when  we 
are  so  tired  we  cannot  sleep,  and  waste  time  tossing  to  and  fro 
upon  our  beds,  if  we  would  arise  and  pour  out  our  hearts  to  God 
we  "vould  get  far  more  rest  and  go  back  to  bed  to  sleep. 

Ji)  Matt.  26:36 — "Then  Cometh  Jesus  with  them  unto  a  place 
called  Gethsemane,  and  saith  unto  the  disciples.  Sit  ye  here,  while  I 
go  and  pray  yonder." 

Luke  22  :  39-41 — "And  he  came  out,  and  went,  as  he  was  wont,  to 
the  mount  of  Olives;  and  his  disciples  also  followed  him.  And  when 
he  was  at  the  place,  he  said  unto  them,  Pray  that  ye  enter  not  into 
temptation.  And  he  was  withdrawn  from  them  about  a  stone's  cast, 
and  kneeled  down  and  prayed." 


132  What  the  Bible  Teaches 

EIGETH   PROPOSITION:     Jesus    Christ  prayed  before  great 
temptatio7is. 

He  prepared  for  the  temptations  He  saw  drawing  near  by 
prayei',  so  He  always  came  off  victorious.  The  disciples,  despite 
His  warning,  slept  while  He  prayed;  so  He  stood  and  they  fell. 
The  calm  majesty  of  His  bearing  amid  the  awful  onslaughts  of 
Pilate's  judgment  hall  and  of  Calvary  was  the  outcome  of  the 
struggle,  agony  and  victory  of  Gethseraane. 

(2)  Luke  23:  34,  46 — "Then  said  Jesus,  Father  forgive  them; 
for  they  know  not  what  they  do.  And  they  parted  his  raiment,  and 
cast  lots.  And  when  Jesus  had  cried  with  a  loud  voice,  he  said, 
Father,  into  thy  hands  I  commend  my  spirit:  and  having  said  thus,  he 
gave  up  the  ghost." 

NINTH  PROPOSITION:     Jesus  Christ  prayed  in  the  last  mo- 
ments of  His  life. 

His  last  utterance  was  a  prayer.  His  life  had  been  a  life  of 
prayer,  and  with  prayer  it  came  to  a  fitting  close, 

(3)  Where  Jesus  Christ  Prayed. 

(a)  Matt.  14:  23 — "And  when  he  had  sent  the  multitudes  away, 
he  went  up  into  a  mountain  apart  to  pray:  and  when  the  evening  was 
come,  he  was  there  alone." 

Mark  6  :  46 — "  And  when  he  had  sent  them  away,  he  departed  into 
the  mountain  to  pray." 

Luke  6 :  12 — "And  it  came  to  pass  in  those  days,  that  he  went  into 
a  mountain  to  pray,  and  continued  all  night  in  prayer  to  God." 

Jno.  6:  15 — "When  Jesus  therefore  perceived  that  they  would 
come  and  take  him  by  force,  to  make  him  a  king,  he  departed  again 
into  a  mountain  himself  alone." 

FIRST  PROPOSITION:     Jesus  Christ  went  out  into  a  mountain 

ap>art  to  pray. 

Each  of  the  four  evangelists  makes  mention  of  His  going  into 
the  mountain  to  pray,  and  it  is  said  in  Luke  22:39,  "as  his 
custom  was."  Stalker  says:  "When  he  arrived  in  a  town,  His 
first  thouo-ht  was  which  was  the  shortest  way  to  the  mountain, 
just  as  ordinary  travelers  inquire  where  are  the  most  noted  sights 
and  which  is  the  best  hotel."    ("ImagoChristi,"  p.  131  )     He  went 


The  Character  of  Jesus  Christ  133 

U)  the  mountain  because  of  its  solitude,  and  because  it  brought 
iiixn  near  to  God. 

{d)  Mark  i:  35 — '*  And  in  the  morning,  rising  up  a  great  while  be- 
fore day,  he  went  out,  and  departed  into  a  solitary  place,  and  there 
prayed." 

SECOND  PROPOSITION:  Jesus  Christ  went  out  into  solitary 
places  to  pray. 

There  is  doubtless  a  sense  in  which  we  can  find  a  solitary  place 
in  our  crowded  streets,  but  it  is  well  to  follow  Christ's  example 
literally,  and  get  away  from  the  sight  and  sound  of  men,  and  get 
alone  with  God.  If  you  have  never  known  what  it  is  to  kneel 
down  in  the  woods  where  no  human  voice  could  be  heard,  or  be- 
neath a  tree  in  the  silent  starlight  or  moonlight,  and  look  up  with 
open  eyes  toward  the  face  of  God  and  talk  to  Him,  you  have 
missed  a  blessing  that  cannot  be  described,  but  that  every  child 
of  God  should  know. 

(4)     With  Whom  Christ  Prayed. 

(a)  Matt.  14:  23 — "  And  when  he  had  sent  the  multitudes  away,  he 
went  up  into  a  mountain  apart  to  pray:  and  when  the  evening  was 
come  he  was  there  alone." 

FIRS  T  PR  0 POSITION:    Jesus  Christ  prayed  alon^-by  Himself. 

{b)  Luke  9: 28 — "And  it  came  to  pass  an  eight  days  after  these 
sayings,  he  took  Peter  and  John  and  James,  and  went  up  into  a  moun- 
tain to  pray." 

SECOND  PROPOSITION:  Jesus  Christ  prayed  with  a  chosen 
few. 

(c)  Luke  9:  18 — "And  it  came  to  pass,  as  he  was  alone  praying, 
his  disciples  were  with  him;  and  he  asked  them  saying.  Whom  say  the 
people  that  I  am  ?  " 

THIRD  PROPOSITION:  Jesus  Christ  prayed  xcith  the  whole 
apostolic  company.  They  were  his  family  and  this  was  family 
prayer. 

(d)  Matt.  14: 19 — "  And  he  commanded  the  multitude  to  sit  down  on 
the  grass,  and  took  the  five  loaves,  and  the  two  fishes,  and  looking  up 
to  heaven,  he  blessed,  and  brake,  and  gave  the  loaves  to  his  disciples, 
and  the  disciples  to  the  multitude." 


134  What  the  Bible  Teaches 

FOURTH  PROPOSITION:     Jesus  Christ  prayed  in  the  midst  oj 
a  great  multitude. 

Those  who  would  contend  from  Matt.  6:6 — ''But  thou, 
when  thou  prayest,  enter  into  thy  closet,  and  when  thou  hast 
shut  thy  door,  pray  to  thy  Father  which  is  in  secret;  and  thy 
Father  which  seeth  in  secret  shall  reward  thee  openly,"  that  we 
must  confine  our  prayers  to  our  closets  can  find  no  support  in 
Christ's  example.     He  Himself  prayed  in  public. 

(5)     In  Whose  Behalf  Jesus  Christ  Prayed. 

(a)  Jno.  12:28 — "  Father,  glorify  thy  name.  Then  came  there  a 
voice  from  heaven,  saying,  I  have  both  glorlBed  it  and  will  glorify  it 
again." 

FIRST  PROPOSITION:     Jesus  Christ  prayed  hi  Gods  behalf, 
for  God  s  glory. 

He  had  a  supreme  regard  for  God's  interest  in  His  prayers. 
In  the  prayer  He  taught  His  disciples  the  first  petition  was  that 
God's  name  might  be  hallowed.     (Matt.  6:9.) 

{b)  Jno.  17:  I — "These  words  spake  Jesus,  and  lifted  up  his  eyes  to 
heaven,  and  said.  Father,  the  hour  is  come:  glorify  thy  Son,  that  thy 
Son  also  may  glorify  thee." 

Heb.  5:  7—"  Who  in  the  days  of  his  flesh,  when  he  had  offered  up 
prayers  and  supplications  with  strong  crying  and  tears  unto  him  that 
was  able  to  save  him  from  death,  and  was  heard  in  that  he  feared." 

SECOND  PROPOSITION:     Jesus  Christ  prayed  in  His  own  be- 
half 

It  was  not  in  any  sense  a  selfish  prayer,  though  it  was  for 
self.  He  prayed  the  Father  to  glorify  Him  in  order  that  He  in 
turn  might  glorify  the  Father.  He  prayed  for  deliverance  from 
premature  death  that  He  might  finish  the  work  the  Father  had 
given  Him  to  do.  There  is  nothing  more  unselfish  in  the  world 
than  a  true  prayer  for  oneself. 

(c)  Jno.  14:  16,  17 — "  And  I  will  pray  the  Father,  and  he  shall  give 
you  another  comforter,  that  he  may  abide  with  you  for  ever;  even  the 
spirit  of  truth;  whom  the  world  cannot  receive,  because  it  seeth  him 
not,  neither  knoweth  him:  but  ye  know  him;  for  he  dwelletb  with  you, 
and  shall  be  in  you." 


The  Character  of  Jesus  Christ  135 

Jno.  17:  9,  20 — "I  pray  for  them:  I  pray  not  for  the  world,  but  for 
them  which  thou  hast  given  me;  for  they  are  thine.  Neither  pray  I  for 
these  alone,  but  for  them  also  which  shall  believe  on  me  through  their 
word." 

THIRD  PROPOSITION:  Jesus  Christ  prayed  in  behalf  of  all 
His  ow)i.  Christ's  own,  those  given  to  Him  by  the  Fatlier  are 
the  objects  of  His  prayer  in  a  sense  no  others  are.  It  is  for 
them  He  now  intercedes  as  High  Priest  and  Advocate. 

Heb.  7: 25 — "  Wherefore  he  is  able  also  to  save  them  to  the  uttermost 
that  come  unto  God  by  him,  seeing  he  ever  liveth  to  make  interces- 
sion for  them." 

Rom.  8: 34 — "Who  is  he  that  condemneth  ?  It  is  Christ  that  died, 
yea  rather,  that  is  risen  again,  who  is  even  at  the  right  hand  of  God, 
who  also  maketh  intercession  for  us." 

I  Jno.  2:  I — '  My  little  children,  these  things  write  I  unto  you,  that 
ye  sin  not.  And  if  any  man  sin,  we  have  an  advocate  with  the  Father, 
Jesus  Christ  the  righteous." 

(d)  Luke  22:  31,  32 — "And  the  Lord  said,  Simon,  Simon,  behold, 
Satan  hath  desired  to  have  you,  that  he  might  sift  you  as  wheat:  but  I 
have  prayed  for  thee,  that  thy  faith  fail  not:  and  when  thou  art  con- 
verted, strengthen  thy  brethren." 

FOURTH  PROPOSITION:  Jesus  Christ  prayed  for  Peter,  for 
an  individual  disciple. 

Christ   does   not   merely  pray  for   believers   in  a  mass,    he 
prays  for  individual  believers. 

I  Jno.  2: 1 — "  My  little  children,  these  things  write  I  unto  you,  that 
ye  sin  not.  And  if  any  man  sin,  we  have  an  advocate  with  the  Father, 
Jesus  Christ  the  righteous." 

(e)  Luke  23: 34 — "Then  said  Jesus,  Father  forgive  them;  for  they 
know  not  what  they  do.     And  they  parted  his  raiment  and  cast  lots." 

FIFTH  PROPOSITION:     Jesus  Christ  prayed  for  His  enemies. 

(6)     How  Jesus  Christ  Prated. 

{a)  Jno.  17: 1 — "These  words  spake  Jesus,  and  lifted  up  his  eyes 
to  heaven,  and  said.  Father,  the  hour  is  come:  glorify  thy  Son,  that 
thy  Son  may  glorify  theej*^ 

FIRST  PROPOSITION:  Jesus  Christ  prayed  with  Gods  glory 
first  in  view.     (Compare  Jas.  4:  3,  R.  V. ;  Matt.  6:  9.) 


136  What  the  Bible  Teaches 

(d)  Matt.  26:  42 — "  He  went  awaj'  again  the  second  time  and  praj-ed, 
saying,  O  my  Father,  if  this  cup  may  not  pass  away  from  me,  except  1 
drink  it,  thy  will  be  done." 

SECOND  PROPOSITION:    Jesus  Christ  prayed  in  perfect  sub- 
mission to  the  Father' s  will. 

This  did  not  introduce  any  element  of  uncertainty  into  his 
prayers  when  the  will  of  God  was  clearly  revealed  and  known. 
Compare  Jno.  11:41,  42 — "Then  they  took  away  the  stone  from 
the  place  where  the  dead  was  laid.  And  Jesus  lifted  up  his  eyes 
and  said,  Father,  I  thank  thee  that  thou  hast  heard  me.  And  I 
know  that  thou  hearest  me  always:  but  because  of  the  people 
which  stand  by  I  said  it,  that  they  may  believe  that  thou  hast 
sent  me. " 

{c)  Luke  22: 41 — "And  he  was  withdrawn  from  them  about  a 
stone's  cast,  and  kneeled  down  and  prayed." 

THIRD  PROPOSITION:     Jesus  Christ  prayed  on  His  knees. 

(d)  Matt.  26:39 — "And  he  went  a  little  further,  and  fell  on  his 
face,  and  prayed,  saying,  O  my  Father,  if  it  be  possible,  let  this  cup 
pass  from  me:   nevertheless,  not  as  I  will,  but  as  thou  wilt." 

FOURTH  PROPOSITION:     Jesus   Christ  prayed  on    His  face 
before  God. 

If  the  sinless  Son  of  God  got  upon  his  knees  and  upon  his 
face  before  the  Father,  what  shall  we  do  ? 

((?)  Matt.  14:19 — "  And  he  commanded  the  multitude  to  sit  down 
on  the  grass,  and  took  the  five  loaves,  and  the  two  fishes,  and  looking 
up  to  heaven,  he  blessed,  and  brake,  and  gave  the  loaves  to  his  dis- 
ciples, and  the  disciples  to  the  multitude." 

Jno.  17:1 — "  These  words  spake  Jesus,  and  lifted  up  his  eyes  to 
heaven,  and  said.  Father,  the  hour  is  come;  glorify  thy  Son,  that  thy 
Son  also  may  glorify  thee." 

FIFTH  PROPOSITION:     Jesus    Christ  prayed  with   open,   up- 
turned eyes. 

We  do  well  often  to  close  our  eyes  that  we  may  shut  the 
world  out,  but  there  are  times  when  it  is  well  to  look  right  up 
with  open  eyes  into  the  face  of  God  as  Jesus  did. 


The  Character  of  Jesus  Christ  1 37 

(/)  Luke  22:44 — "  ■'^"^  being  in  agony  he  prayed  more  earnestly: 
and  his  sweat  was  as  it  were  great  drops  of  blood  falling  down  to  the 
ground." 

SIXTH  PROPOSITION  :     Jesus  Christ  prayed  earnestly. 

The  literal  force  of  the  world  translated  "earnestly"  is 
■' stretched-out-ly. "  The  thought  is  of  the  soul  stretched  out  in 
intensity  of  desire. 

[g)  Heb.  5: 7 — •"  Who  in  the  days  of  his  flesh,  when  he  had  offered 
up  prayers  and  supplications  with  strong  crying  and  tears  unto  him 
that  was  able  to  save  him  from  death,  and  was  heard  in  that  he 
feared." 

SE  VENTH  PR  OPOSITION:     Jesus  Christ  prayed  ' '  xcith  strong 
crying  and  tears. ' ' 

The  word  translated  "crying"  is  a  very  strong  word,  mean- 
ing "outcry  "  or  "clamor."  The  force  of  it  is  increased  by  the 
qualifying  adjective  "strong."  He  prayed  "with  mi<ghty  out- 
cry." There  are  some  who  speak  of  it  as  an  attainment  of  su- 
perior faith  to  always  be  very  calm  in  prayer,  and  "just  take  "  in 
childlike  confidence  what  they  ask.  They  have  either  gotten  be- 
yond their  Master,  or  else  do  not  know  what  Holy  Ghost  earnest- 
ness means.  It  is  to  be  suspected  that  sometimes  their  calm 
comes  not  from  the  Holy  Ghost,  but  from  indifference.  The  Holy 
Ghost  makes  intercession  "  with  groanings  which  cannot  be  ut- 
tered." (Rom.  8:  26.)  Be  careful  not  to  confuse  the  laziness  of 
indifference  with  "  the  rest  of  faith."  Any  rest  of  faith  that  does 
not  leave  room  for  mighty  conflicts  in  prayer  and  deed  is  not 
Christlike.  A  "groaning"  and  "tears"  and  "outcry"  that  are 
Bimulated,  or  the  product  of  fleshly  working  of  oneself  up,  are 
worse  yet. 

{h)  Luke  6:  12 — "  And  it  came  to  pass  in  those  days,  that  he  went 
into  a  mountain  to  pray,  and  continued  all  night  in  prayer  to  God." 

EIGHTH  PROPOSITION:     Jesus    Christ  prayed  with  a  large 
outlay  of  time — '•'■all  night.'" 

The  time  element  in  prayer  is  of  vast  importance.  By  the 
use  of  modern  machinery  a  man  can  do  more  in  a  minute  than  he 


138  What  the  Bible  Teaches 

could  once  do  in  hours.     No  machinery  has  ever  been  invented  by 
which  the  work  of  prayer  can  be  expedited. 

(i)  Matt.  26:  44 — "  And  he  left  them,  and  went  away  again,  and 
prayed  the  third  time,  saying  the  same  words." 

NINTH  PROPOSITION:  Jesus  Christ  prayed  importunately^ 
three  times  for  the  same  thing. 

In  the  face  of  what  is  recorded  of  Christ  it  will  not  do  to 
say  that  the  failure  to  take  what  you  ask  the  first  time  you  pray 
necessarily  indicates  a  weakness  of  faith. 

(j)  Jno.  11:41,42 — "Then  they  took  away  the  stone  from  the 
place  where  the  dead  was  laid.  And  Jesus  lifted  up  his  eyes,  and 
said.  Father,  I  thank  thee  that  thou  hast  heard  me.  And  I  know  that 
thou  hearest  me  always:  but  because  of  the  people  which  stand  by  I 
said  it,  that  they  may  believe  that  thou  hast  sent  me." 

TENTH  PROPOSITION:  Jesus  Christ  prayed:  (a)  With 
thanksgiving.  (Compare  Phil.  4:  6.)  In  this  case  the  thanks- 
giving was  for  an  answer  yet  to  be  and  that  only  faith  could 
see.  (b)  Believingly.  He  believed  that  He  had  received  the 
petition,  He  asked  of  the  Father  though  there  was  as  yet  no 
visible  proof  of  it. 

(Compare  I  Jno.  5:14,  15 — "And  this  is  the  confidence  that  we 
have  in  him,  that  if  we  ask  anything  according  to  his  will,  he  heareth 
us:  And  if  we  know  that  he  hear  us,  whatsoever  we  ask,  we  know  that 
we  have  the  petitions  that  we  desired  of  Him."  And  Mark  11:  24, 
R.V. — "All  things  whatsoever  ye  pray  and  ask  for,  believe  that  ye  have 
received  them,"  etc.). 

(7)     The  Effect  of  Christ's  Prayers. 

(a)  Jno.  11;  41,  42 — "Then  they  took  away  the  stone  from  the 
place  where  the  dead  was  laid.  And  Jesus  lifted  up  his  eyes,  and  said, 
Father,  I  thank  thee  that  thou  hast  heard  me.  And  I  know  that  thou 
hearest  me  always:  but  because  of  the  people  which  stand  by  I  said  it, 
that  they  may  believe  that  thou  hast  sent  me."  (Compare  i  Jno.  5: 
15 — "  And  if  we  know  that  he  hear  us,  whatsoever  we  ask,  we  know 
that  we  have  the  petitions  that  we  desired  of  him.") 

FIRST    PROPOSITION :      The  Father   always  heard  Christ' i 
prayers  and  therefore  He  always  received  what  He  asked. 


The  Character  of  Jesus  Christ  139 

Jesus  Christ  accomplished  things  by  prayer  which  even  He 
Bould  accomplish  in  no  other  way.  Tlius  He  saved  Peter  when 
warnings  and  teachings  failed.  Thus  He  overcame  temptation, 
wrought  miracles,  escaped  death  and  glorified  God,  finishing  the 
work  the  Father  gave  Him  to  do. 

VII.    The  meekness  of  Jesus  Christ. 

(1)     The  Fact  of  His  Meekness. 

Matt.  11:  29 — "Take  my  yoke  upon  you,  and  learn  of  me;  for  I  am 
meek  and  lowly  in  heart:  and  ye  shall  find  rest  unto  your  souls." 

2  Cor.  10:  I — "  Now  I  Paul  myself  beseech  you  by  the  meekness 
and  gentleness  of  Christ,  who  in  presence  am  base  among  you,  but 
being  absent  am  bold  toward  you." 

Matt.  21:  5 — "Tell  ye  the  daughter  of  Zion,  Behold  thy  king 
Cometh  unto  thee,  meek,  and  sitting  upon  an  ass,  and  a  colt  the  foal  of 
an  ass." 

FIRST  PROPOSITION^:     Jesus  Christ  was  meek. 

Question:     What  is  meekness  ? 

1  Cor.  4:  21 — "  What  will  ye  ?  shall  I  come  unto  you  with  a  rod,  or 
in  love,  and  in  the  spirit  of  meekness  ?  " 

2  Cor  10:  I — "Now  I  Paul  myself  beseech  you  by  the  meekness 
and  gentleness  of  Christ,  who  in  presence  am  base  among  you,  but  be- 
ing absent  am  bold  toward  you." 

Gal.  6:  i — "Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  which  are 
spiritual,  restore  such  a  one  in  the  spirit  of  meekness;  considering 
thyself,  lest  thou  also  be  tempted." 

2  Tim.  2:  24,  25 — "And  the  servant  of  the  Lord  must  not  strive;  but 
be  gentle  unto  all  men,  apt  to  teach,  patient;  In  meekness  instruct- 
ing those  that  oppose  themselves;  if  God  peradventure  will  give  them 
repentance  to  the  acknowledging  of  the  truth." 

Tit.  3:  2 — "To  speak  evil  of  no  man,  to  be  no  brawlers,  but  gentle, 
showing  all  meekness  unto  all  men." 

Answer:  Meekness  is  that  attitude  of  mind  that  is  op- 
posed to  harshness  and  contentiousness,  and  that  shows  itself 
in  gentleness  and  tenderness  in  dealing  with  others.  The 
thought  of  "meekness"  as  "patient  submissiveness  under  in- 
justice and  injury,"  does  not  seem  to  be  the  prominent  thought 
in  the  Bible  usage  of  the  word.  The  thought  rather  of  gentle- 
ness in  dealing  with  and  correcting  the  errors  of  others  seems  to 
be  the  predominant  thought. 


I40  What  the  Bible  Teaches 

(2)     How  THE  Meekness  op  Christ  was  manifested. 

(a)  Matt.  12:  20 — "  A  bruised  reed  shall  he  not  break,  and  smoking 
flax  shall  he  not  quench,  till  he  send  forth  judgment  unto  victory." 

FIRST  PROPOSITION^:  The  meekness  of  Jesus  Christ  was 
manifested  in  his  not  breaking  the  bruised  reed  or  quenching  the 
smoking  flax. 

He  dealt  tenderly  with  the  broken,  and  cherished  the  fire 
that  was  well-nigh    gone  out. 

(b)  Luke  7:38,  48,  50 — "And  stood  at  his  feet  behind  him  weep- 
ing, and  began  to  wash  his  feet  with  tears,  and  did  wipe  them  with  the 
hairs  of  her  head,  and  kissed  his  feet,  and  anointed  them  with  the 
ointment.  And  he  said  unto  her.  Thy  sins  are  forgiven.  And  he  said 
to  the  woman,  Thy  faith  hath  saved  thee;  go  in  peace." 

SECOND  PROPOSITION:  The  meekness  of  Jesus  Christ  was 
m,anifested  in  His  gently  telling  the  outrageous  but  penite7it  sin- 
ner that  her  sins  were  forgiven  and  to  go  i?i  peace. 

(r)  Mark  5:33,  34 — "  But  the  woman  fearing  and  trembling,  know- 
ing what  was  done  in  her,  came  and  fell  down  before  him,  and  told 
him  all  the  truth.  And  he  said  unto  her.  Daughter,  thy  faith  hath 
made  thee  whole;  go  in  peace,  and  be  whole  of  thy  plague." 

THIRD  PROPOSITION:  The  meekness  of  Jesus  was  manifested 
in  His  tenderly  saying  to  the  poor  affiicted  one  who  had  tried  to 
steal  the  blessing  unseen  by  any :  <■ '  Daughter,  thy  faith  hath 
made  thee  whole;  go  in  peace  and  be  lohole  of  thy  plague." 

(d)  Jno.  20:29 — "J^sus  saith  unto  him,  Thomas,  because  thou 
hast  seen  me,  thou  hast  believed:  blessed  are  they  that  have  not  seen, 
and  yet  have  believed." 

FOURTH  PROPOSITION:  The  meekness  of  Jesus  was  mani. 
fested  in  the  gentle?iess  with  which  He  rebuked  the  stubborn  un- 
belief of  doubting  Thomas. 

(<f)  Jno.  21:  15-17 — "  So  when  they  had  dined,  Jesus  saith  to  Si- 
mon Peter,  Simon,  son  of  Jonas,  lovest  thou  me  more  than  these  ? 
He  saith  unto  him.  Yea,  Lord:  thou  knowest  that  I  love  thee.  He 
saith  unto  him.  Feed  my  lambs.  He  saith  to  him  again  the  second 
time,  Simon,  son  of  Jonas,  lovest  thou  me  ?    He  saith  unto  him,  Yea, 


The  Character  of  Jesus  Christ  I41 

Lord:  thou  knowest  that  I  love  thee.  He  saith  unto  him,  Feed  my 
sheep.  He  saith  unto  him  the  third  time,  Simon,  son  of  Jonas,  lovest 
thou  me  ?  Peter  was  grieved  because  he  said  unto  him  the  third  time, 
Lovest  thou  me  ?  And  he  said  unto  him,  thou  knowest  all  things;  thou 
knowest  that  I  love  thee.     Jesus  saith  unto  him,  Feed  my  sheep." 

FIFTH  PROPOSITION:  The  meekness  of  Jesus  ChHst  was 
manifested  in  the  tenderness  with  which  He  rebuked  Peter's  self- 
co7ifidence  and  subsequent  unfaithfulness  and  thrice-repeated 
and  flagrant  denial  of  his  Lord. 

if)  Jno.  13: 21,  27 — ' '  When  Jesus  had  thus  said,  he  was  troubled  in 
spirit,  and  testified  and  said.  Verily,  verily,  I  say  unto  you,  that  one 
of  you  shall  betray  me.  And  after  the  sop  Satan  entered  into  him. 
Then  Jesus  said  unto  him.  That  thou  doest,  do  quickly." 

SIXTH  PR  0 POSITION:  The  meeekness  of  Jesus  Christ  was  man- 
ifested in  His  gentle^  tender  and  pleading  reproof  of  Judas 
Iscariot,  His  betrayer. 

(g)  Luke  23:  34 — "  Then  said  Jesus,  Father,  forgive  them;  for  they 
know  not  what  they  do.    And  they  parted  his  raiment,  and  cast  lots." 

SE  VENTH  PR  0 POSITION:  The  meekness  of  Jesus  ChHst  was 
manifested  in  His  praying  for  His  murderers. 

VIII.— The  Humility  of  Jesus  Christ. 

(1)  The  Fact  of  His  Humility. 

Matt.  11:  29 — "Take  my  yoke  upon  you,  and  learn  of  me;  for  I  am 
meek  and  lowly  in  heart:  and  ye  shall  find  rest  unto  your  souls." 

FIRST  PROPOSITION:     Jesus  Christ  was  lowly  in  heart. 

(2)  How  THE  Humility  op  Jesus  Christ  was  manifested. 
{a)    Jno.  8:  50 — "  And  I  seek  not  mine  own  glory." 

FIRST  PROPOSITION:     The    humility  of  Jesus    Christ   was 
manifested  in  His  not  seekiyig  His  own  glory. 

(b)  Is.  42:  2 — •'  He  shall  not  cry,  nor  lift  up,  nor  cause  his  voice  to 
be  heard  in  the  street." 

SECOND  PROPOSITION:     The   humility  of  Jesus  ChHst  was 
manifested  in  His  avoiding  notoriety  atidjyraise. 


142  What  the  Bible  Teaches 

Many  professed  followers  of  Jesus  Christ  court  notoriety. 
He  shunned  if.  He  strictly  chai'ged  those  whom  He  had  bene- 
fitted not  to  make  it  known.     He  kept  no  advertising  bureau, 

(c)  Matt.  9: 10 — "And  it  came  to  pass,  as  Jesus  sat  at  meat  in  the 
house,  behold,  many  publicans  and  sinners  came  and  sat  down  with 
him  and  his  disciples." 

Luke  15: 1,  2 — "Then  drew  near  unto  him  all  the  publicans  and 
sinners  for  to  hear  him.  And  the  Pharisees  and  scribes  murmured, 
saying,  This  man  receiveth  sinners,  and  eateth  with  them." 

THIRD  PROPOSITION:  The  humility  of  Jesus  Christ  loas 
manifested  in  His  associating  with  the  despised  and  outcast, 

(d)  Is.  50:5,  6 — "The  Lord  God  hath  opened  mine  ear,  and  I 
was  not  rebellious,  neither  turned  away  back.  I  gave  my  back  to  the 
smiters,  and  my  cheeks  to  them  that  plucked  off  the  hair:  I  hid  not 
my  face  from  shame  and  spitting." 

Heb.  12:  3 — "  For  consider  him  that  endured  such  contradiction  of 
sinners  against  himself,  lest  ye  be  weary  and  faint  in  your  minds." 

FOURTH  PROPOSITION:  The  humility  of  Jesus  Christ  icas 
manifested  in  patient  submission  to  outrageous  injury  and  in- 
justice. 

(^)  Is.  53:7,  R.V. — "He  was  oppressed,  yet  he  humbled  himself 
and  opened  not  his  mouth;  as  a  lamb  that  is  led  to  the  slaughter,  and 
as  a  sheep  that  before  her  shearers  is  dumb;  yet,  he  opened  not  his 
mouth," 

FIFTH  PROPOSITION:  The  humility  of  Jesus  Christ  was 
manifested  in  silence  under  outrageous  injury  and  injustice. 

(/)  I  Pet,  2:23 — "Who,  when  he  was  reviled,  reviled  not  again; 
when  he  suffered,  he  threatened  not;  but  committed  himself  to  him 
that  judgeth  righteously." 

Matt,  26:  60-63 — "  But  found  none:  yea,  though  many  false  wit- 
nesses came,  yet  found  they  none.  At  the  last  came  two  false  wit- 
nesses. And  said,  This  fellow  said,  I  am  able  to  destroy  the  temple 
of  God,  and  to  build  it  in  three  days.  And  the  high  priest  arose,  and 
said  unto  him,  Answerest  thou  nothing  ?  What  is  it  which  these  wit- 
ness against  thee  ?  But  Jesus  held  his  peace.  And  the  high  priest 
answered  and  said  unto  him,  I  adjure  thee  by  the  living  God  that 
thou  tell  us  whether  thou  be  tha  Christ,  the  son  of  God." 

Luke  23:  8-10 — "  And  when  Herod  saw  Jesus,  he  was  exceeding 
glad:  for  he  was  desirous  to  see  him  of  a  long  season,  because  he  had 


The  Character  of  Jesus  Christ  143 

heard  many  things  of  him;  and  he  hoped  to  have  seen  some  miracle 
done  by  him.  Then  he  questioned  with  him  in  many  words;  but  he 
answered  him  nothing.  And  ttie  chief  priests  and  scribes  stood  and 
vehemently  accused  him." 

SIXTH  PROPOSITION;  The  humility  of  Jesus  Christ  mani. 
fested  itself  in  silence  under  false  cbccusations. 

Jesus  did  not  defend  His  own  good  name.  He  left  that  to 
God.  He  "committed  Himself  to  Him  that  judgeth  righteously," 
and  He  hath  given  Him  "  the  name  that  is  above  every  name." 
(Phil.  2:9.) 

(g)  Matt.  20:  28 — "  Even  as  the  Son  of  man  came  not  to  be  min- 
istered unto,  but  to  minister,  and  to  give  his  life  a  ransom  for  many." 

SEVENTH  PROPOSITION:  The  humility  of  Jesus  Christ  loas 
manifested  in  His  coming  to  minister  and  not  to  he  ministered 
unto. 

{h)  Jno.  13:  4,  5 — "  He  riseth  from  supper,  and  laid  aside  his  gar- 
ments; and  took  a  towel,  and  girded  himself.  After  that  he  poured 
water  into  a  basin,  and  began  to  wash  the  disciples'  feet  and  to  wipe 
them  with  the  towel  wherewith  he  was  girded." 

EIGHTH  PROPOSITION:  The  humility  of  Jesus  Christ  was 
manifested  in  His  perfonning  the  most  humble  and  menial  and 
repulsive  services  for  others. 

{£)  Phil.  2:  6,  7 — "Who,  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God:  But  made  himself  of  no  reputation,  and 
took  upon  himself  the  form  of  a  servant,  and  was  made  in  the  likeness 
of  men." 

NINTH  PROPOSITION:  The  humility  of  Jesus  Christ  was 
manifested  in  His  choosing  the  lowliest  place  of  service  as  a 
slave,  instead  of  the  loftiest  place  of  glory  as  God. 

(j)    Phil.  2:  8 — "  And  being  found  in  fashion  as  a  man,  he  humbled 
himself,  and  became  obedient  unto  death,  even  the  death  of  the  cross." 

TENTH  PROPOSITION:  The  humility  of  Jesus  Christ  was 
manifested  in  His  being  ' '  obedient  unto  death,  even  the  death  of 
the  cross." 

(It  is  in  this  connection  that  Paul  charges  us:  *<Have  this 
mind  in  you  which  was  also  in  Christ  Jesus.") 


CHAPTER  V. 

THE  DEATH  OF  JESUS  CHRIST. 

I,    The  Importance  of  Christ's  Death. 

FIRST  PROPOSITION:  The  death  of  Jesus  Christ  is  mentioned 
directly  more  than  one  hundred  and  seventy-Jive  times  in  the  New 
Testament.  Besides  this  there  are  very  many  proj)hetic  and  typ- 
ical references  to  the  death  of  Jesus  Christ  in  the  Old  Testament. 

(2)  Heb.  2: 14 — "  Forasmuch  then  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same;  that 
through  death  he  might  destroy  him  that  had  the  power  of  death,  that 
is,  the  devil." 

SECOND  PROPOSITION:     Jesus  Christ  became  a  partaker  of 
flesh  and  blood  in  order  that  He  might  die. 

The  incarnation  was  for  the  purpose  of  the  death.  Jesus 
Christ's  death  was  not  a  mere  incident  of  His  human  life,  it  was 
the  supreme  purpose  of  it.  He  became  man  in  order  that  He 
might  die  as  man  and  for  man. 

(3)  Matt.  20:28 — "Even  as  the  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  his  life  a  ransom  for 
many." 

THIRD  PROPOSITION:  Jesus  Christ  came  into  the  world  that 
He  might  die  as  a  ransom. 

{4)  Luke  9:  30,  31 — "  And  behold  there  talked  with  him  two  men, 
which  were  Moses  and  Elias:  Who  appeared  in  glory,  and  spake  of 
his  decease  which  he  should  accomplish  at  Jerusalem." 

FOURTH  PROPOSITION  The  death  of  Jesus  Christ  was  the 
subject  that  Moses  and  Elias  talked  with  Him  about  when  they 
appeared  in  glory. 

(5)  I  Pet.  i:ii — "Searching  what,  or  what  manner  of  time  the 
Spirit  of  Christ  which  was  in  them  did  signify,  when  it  testified 
beforehand  the  sufferings  of  Christ,  and  the  glory  that  should 
follow." 


The  Death  of  Jesus  Christ  145 

FIFTH  PROPOSITION:  The  prophesied  death  of  Christ  was  a 
subject  of  deep  interest  and  earnest  inquiry  to  the  Old  Testament 
prophets. 

(6)  I  Pet.  i:  12 — "  Unto  whom  it  was  revealed,  that  not  unto  them- 
selves, but  unto  us  they  did  minister  the  things,  which  are  now 
reported  unto  you  by  them  that  have  preached  the  gospel  unto  you 
with  the  Holy  Ghost  sent  down  from  heaven;  which  things  the  angels 
desire  to  look  into." 

SIXTH  PROPOSITION:  The  death  of  Jesus  Christ  was  a  sub- 
ject of  deep  interest  and  earnest  inquiry  to  the  angels. 

(7)  Rev.  5:8-12 — "And  when  he  had  taken  the  book,  the  four 
beasts  and  four  and  twenty  elders  fell  down  before  the  Lamb,  having 
every  one  of  them  harps,  and  golden  vials  full  of  odours,  which  are 
the  prayers  of  saints.  And  they  sung  a  new  song,  saying,  Thou  art 
worthy  to  take  the  book,  and  to  open  the  seals  thereof:  for  thou  -wast 
slain,  and  hast  redeemed  us  to  God  by  thy  blood  out  of  every  kindred, 
and  tongue,  and  people,  and  nation;  And  hast  made  us  unto  our  God 
kings  and  priests:  and  we  shall  reign  on  the  earth.  And  I  beheld,  and 
I  heard  the  voice  of  many  angels  round  about  the  throne,  and  the 
beasts,  and  the  elders:  and  the  number  of  them  was  ten  thousand 
times  ten  thousand,  and  thousands  of  thousands;  Saying  with  a  loud 
voice,  Worthy  is  tJie  Lamb  that  was  slain  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory,  and  blessing." 

SEVENTH  PROPOSITION:  The  death  of  Jesus  Christ  is  the 
central  theme  of  heaven's  song. 

(8)  I  Cor.  15:  I,  3,  4 — "  Moreover,  brethren,  I  declare  unto  yon  the 
gospel  which  I  preached  unto  you,  which  also  ye  have  received,  and 
wherein  ye  stand;  For  I  delivered  unto  you  first  of  all  that  which  I  also 
received,  how  that  Christ  died  for  our  sins  according  to  the  Scriptures; 
and  that  he  was  buried,  and  that  he  rose  again  the  third  day  accord- 
ing to  the  Scriptures." 

EIGHTH  PROPOSITION:  The  death  of  Jesus  Christ  is  one  of 
the  two  fundam,ental  truths  of  the  Gospel. 

(Compare  i  Cor.  11:  26 — "For  as  often  as  ye  eat  this  bread,  and 
drink  this  cup,  ye  do  show  the  Lord's  death  till  he  come."  i  Cor.  2: 
2 — "  For  I  determined  not  to  know  anything  among  you,  save  Jesus 
Christ,  and  him  crucified.") 

The  importance  of  Jesus  Christ's  death  will  come  out  further 
as  we   consider   the   purpose   and    results   of    His   death.     The 


146  What  the  Bible  Teaches 

modern  preaching  that  lays  the  principal  emphasis  upon  the  Uw 
and  example  of  Jesus  Christ  is  thoroughly  un scriptural. 

II.    The  purpose  of  Jesus  Christ's  death,  or  Why  did  Jesus  Christ  die  ? 

(i)  Is.  53:5 — "But  he  was  wounded  (Hebrew  'pierced';  samt 
Hebrew  word  is  so  translated  in  R.V.  of  Is.  51:  9)  for  our  transgres- 
sions, he  was  bruised  for  our  iniquities:  the  chastisement  of  our  peace 
was  upon  him;  and  with  his  stripes  we  are  healed." 

Is.  53:  8,  II,  12: — "'He  was  taken  from  prison  and  from  judgment:  and 
who  shall  declare  his  generation  ?  for  he  was  cut  off  out  of  the  land  of 
the  living:  for  the  transgression  of  7ny  people  was  he  stricke?t.  He 
shall  see  of  the  travail  of  his  soul,  and  shall  be  satisfied:  by  his  knowl- 
edge shall  my  righteous  servant  justify  many;  for  he  shall  bear  their 
iniquities.  Therefore  will  I  divide  him  a  portion  with  the  great,  and  he 
shall  divide  the  spoil  with  the  strong;  because  he  hath  poured  out  his 
soul  unto  death:  and  he  was  numbered  with  the  transgressors;  and  he 
bare  the  sin  of  many,  and  made  intercession  for  the  transgressors." 

I  Pet.  3:  18 — "  For  Christ  also  hath  once  suffered  for  sins,  the  jiisi 
for  the  unjust,  that  he  might  bring  us  to  God,  being  put  to  death  in  the 
flesh,  but  quickened  by  the  Spirit." 

Rom.  4:  25 — "Who  was  delivered  for  our  offenses,  and  was  raised 
again  for  our  justification." 

I  Cor.  15:  3 — "For  I  delivered  unto  you  first  of  all  that  which  I 
also  received,  how  that  Christ  died  for  our  sins  according  to  the 
Scriptures." 

I  Pet.  2:  24 — "Who  his  own  self  bare  our  sins  in  his  own  body  on 
the  tree,  that  we,  being  dead  to  sins,  should  live  unto  righteousness: 
by  whose  stripes  ye  are  healed." 

FIRST  PROPOSITION:  Jesus  Christ  died  because  of  the  sins 
of  others — i.  e. ,  (a)  It  was  si)i  that  made  His  death  necessary. 
(b)  It  was  not  His  own  sin,  but  that  of  others  that  He  bore  in 
His  death.  His  death  was  vicarious — i.  e. ,  A  just  one  who  de- 
served to  live,  dying  in  the  place  of  unjust  men  who  deserved  to 
die. 

(2)  Matt.  20:  28 — "Even  as  the  Son  of  man  came  not  to  be  minis- 
tered unto,  but  to  minister,  and  to  give  his  life  a  7-ansotn  for  many." 

SECOND  PROPOSITION:  Jesus  Christ  gave  His  life  as  a  ran. 
som — i.  e. ,  His  death  was  the  price  paid  to  redeem  others  from, 
death. 

(3)  Is.  53:  10,  R.V. — "Yet  it  pleased  the  Lord  to  bruise  him;  he 
hath  put  him  to  grief  when  thou  shalt  make  his  soul  an  offering  for 
sin  (Heb.  '  a  guilt-offering '),  he  shall  see  his  seed,  he  shall  prolong  his 
days,  and  the  pleasure  of  the  Lord  shall  prosper  in  his  hand.** 


The  Death  of  Jesus  Christ  147 

THIRD  PROPOSITION:  Jesus  Christ's  soul  was  made  a  guilt- 
offering  for  sin — i.  e.,  It  was  on  the  ground  of  His  death  that 
loardon  is  granted  to  sinners.     (See  Lev.  6:6,  7,  R.V.) 

Compare  Heb.  9:  22 — "And  almost  all  things  are  by  the  law  purged 
with  blood:  and  without  shedding  of  blood  is  no  remission."  And  Heb. 
9:  28 — "  So  Christ  was  once  oifered  to  bear  the  sins  of  many;  and  unto 
them  that  look  for  him  shall  he  appear  the  second  time  without  sin 
unto  salvation,"     (Cf.  Is.  53:  12.) 

(4)  I  Jno.  4:  10 — "  Herein  is  love,  not  that  we  loved  God,  but  that 
he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins."  (The 
definition  in  Thayer's  Greek-English  Lexicon  of  the  New  Testament 
of  the  word  translated  "propitiation  "  is,  a  "  means  of  appeasing.") 

Rom.  3:  25 — "  Whom  God  set  forth  to  be  a  propitiation,  through 
faith,  by  his  blood,  to  show  his  righteousness,  because  of  the  passing 
over  of  the  sins  done  aforetime,  in  the  forbearance  of  God."  (The 
word  here  translated  "propitiation"  means  practically  the  same  as 
that  used  above — "  an  expiatory  sacrifice.") 

FOURTH  PROPOSITION:  Jesus  Christ  is  the  propitiation  for 
our  sins.  God  set  Him  forth  to  be  a  propitiation  by  His  blood 
— i.  e. ,  He,  through  the  shedding  of  His  blood,  or  death,  is  that 
by  which  the  wrath  of  God  against  us  as  sinners  is  appeased. 

God  is  holy  and  must  hate  sin.  His  holiness  and  hatred  of 
sin  must  manifest  itself.  His  wrath  at  sin  must  strike  some- 
where, on  the  sinner  himself  or  upon  a  lawful  substitute.  Is.  53: 
6 — "All  we  like  sheep  have  gone  astray;  we  have  turned  every 
one  to  his  own  way;  and  the  Lord  hath  laid  on  him  the  iniquity 
of  us  all."  (See  R.V.  Marg.  The  Hebrew  literally  translated, 
"made  to  strike  upon.")  And  Is.  53:8,  R.V.  Am.  App. — "By 
oppression  and  judgment  he  was  taken  away;  and  as  for  his  gen- 
eration, who  among  them  considered  that  he  was  cut  ofif  out  of 
the  land  of  the  living,  for  the  transgression  of  my  people  to 
whom  the  stroke  was  due."  "  The  stroke  due  "  to  others  fell  upon 
Him  and  He  was  consequently  "cutoff  out  of  the  land  of  the 
living."  The  death  of  Christ  has  its  first  cause  in  the  demands 
of  God's  holiness. 

(5)  Gal.  3:  10,  13 — "  For  as  many  as  are  of  the  works  of  the  law 
are  under  the  curse:  for  it  is  written,  Cursed  is  every  one  that  con- 
tinueth  not  in  all  things  which  are  written  in  the  book  of  the  law  to  do 
them.  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made 
a  curse  for  us:  for  it  is  written,  Cursed  is  every  one  that  hangeth  on 
a  tree." 


148  What  the  Bible  Teaches 

FIFTH  PROPOSITIOX:  Jesus  Christ  died  to  redeem  us  from 
the  curse  of  the  law  by  bearing  that  curse  Himself. 

(6)  I  Cor.  5:  7 — "For  even  Christ  our  passover  is  sacrificed  .tor  us." 
(Compare  Ex.  12:  13,  23 — "  And  the  blood  shall  be  to  you  for  a  token 
upon  the  houses  where  ye  are:  and  when  I  see  the  blood,  I  will  pass 
over  you,  and  the  plague  shall  not  be  upon  you  to  destroy  you,  when  I 
smite  the  land  of  Egypt.  For  the  Lord  will  pass  through  to  smite  the 
Egyptians;  and  when  he  seeth  the  blood  upon  the  lintel,  and  on  the  two 
side  posts,  the  Lord  will  pass  over  the  door,  and  will  not  suffer  the 
destroyer  to  come  in  unto  your  houses  to  smite  you.") 

SIXTH  PROPOSITION:  Jesus  Christ  died  as  our  passover 
sacrifice — i=  e.,  thai  His  shed  blood  might  serve  as  a  ground  upon 
which  God  icould  2)ass  over  and  spare  us. 

(7)  Gal.  4:  4,  5 — "  But  when  the  fulness  of  the  time  was  come,  God 
sent  forth  his  Son,  made  of  a  woman,  made  under  the  law,  to  redeem 
them  that  were  under  the  law,  that  we  might  receive  the  adoption  of 
sons." 

SEVENTH  PROPOSITION:  Jesus  Christ  died  to  redeem  them 
that  icere  ujider  the  law  that  we  might  receive  the  adoption  of 
S071S — i.  e.,  that  the  death  of  Christ  might  serve  as  a  ground 
upon  which  men  rnight  be  delivered  from  the  claims  of  the  law 
and  be  made  sons. 

(8)  Gal.  i:  4 — "Who  gave  himself  for  our  sins,  that  he  might  de- 
liver us  from  this  present  evil  world,  according  to  the  will  of  God  and 
our  Father." 

EIGHTH  PROPOSITION:  Jesus  Christ  died  to  deliver  us  from 
this  present  evil  world  or  age. 

We  were  in  bondage  to  this  age  by  sin  and  the  law.  By  the 
death  of  Jesus  Christ  we  were  delivered  from  this  age  to  become 
citizens  of  heaven  and  sons  of  God.  (Phil.  3:  20.)  (Compare  Gal. 
4:3-5,  7,  8,  9:  5,  1  ) 

(9)  I  Pet.  3:  18 — "  For  Christ  also  hath  once  suffered  for  sins,  the 
just  for  the  unjust,  that  he  might  bring  us  to  God,  being  put  to  death 
in  the  flesh,  but  quickened  by  the  Spirit." 

NINTH  PROPOSITION:     Jesus  Christ  died  to  bring  us  to  God. 

His  death  puts  out  of  the  way  the  impassable  gulf  that 
jawus  between  a  holy  God  and  sinful  man. 


The  Death  of  Jesus  Christ  149 

i,io)  Jno.  12:  24 — "  Verily,  verily,  I  say  unto  you,  Except  a  com  of 
wheat  fall  into  the  ground  and  die,  it  abideth  alone:  but  if  it  die,  it 
bringeth  forth  much  fruit." 

TENTH  PROPOSITION:  Jesus  Christ  died  that  He  might 
bring  forth  much  fruit.  From,  His  death  sprang  up  the  new 
race  of  Sons  of  God. 

(11)  Rom.  14:9,  R.V. — "For  to  this  end  Christ  died,  and  lived 
again,  that  he  might  be  the  Lord  of  both  the  dead  and  the  living."        / 

ELEVENTH  PROPOSITION:  Jesiis  Christ  died  and  lived 
again  that  He  might  be  the  Lord  of  both  the  dead  and  living. 

III.    For  whom  Christ  died. 

(i)  Rom.  8:32 — "  He  that  spared  not  his  own  Son,  but  delivered 
him  xypfor  us  all,  how  shall  he  not  with  him  also  freely  give  us  all 
things?" 

Eph.  5:  2 — "And  walk  in  love,  as  Christ  also  hath  loved  us,  and 
hath  given  himself  for  us  an  offering  and  a  sacrifice  to  God  for  a  sweet- 
smelling  savour." 

Tit.  2;  14 — ^^'^ho  gave  himself  for  us,  that  he  might  redeem  us  from 
all  iniquity,  and  purify  unto  himself  a  peculiar  people,  zealous  of  good 
works." 

1  Cor.  5:  7 — "  Purge  out  therefore  the  old  leaven,  that  ye  may  be  a 
new  lump,  as  ye  are  unleavened.  For  even  Christ  our  passover  is 
sacrificed  for  us." 

2  Cor.  5:  21 — "For  he  hath  made  him  to  be  ^\nforus,  who  knew  no 
sin;  that  we  might  be  made  the  righteousness  of  God  in  him." 

FIRS  T  PR  0  POSITION:     Jesus  Christ  died  <  '/or  us''— i.e.,  for 
believers  in  Jesus  Christ. 

We  shall  see  that  Jesus  Christ  died  for  all  men,  but  His 
death  was  especially  for  those  who  should  appropriate  to  them- 
selves by  faith  the  blessings  which  that  death  secured.  (1  Tim. 
4: 10 — "  For  therefore  we  both  labor  and  suffer  reproach,  because 
we  trust  in  the  living  God,  who  is  the  Saviour  of  all  men,  specially 
of  those  that  believe."  This  is  the  truth  contained  in  the  old  doc- 
trine of  a  limited  atonement. 

{2)  Eph.  5: 25-7— "Husbands,  love  your  wives,  even  as  Christ 
also  loved  the  church,  and  gave  himself  for  it;  that  he  might  sanctify 
and  cleanse  it  with  the  washing  of  water  by  the  word,  that  he  might 
present  it  to  himself  a  glorious  church,  not  having  spot,  or  wrinkle,  or 
any  such  thing;  but  that  it  should  be  holy  and  without  blemish." 


I  JO  What  the  Bible  Teaches 

SECOND  PROPOSITION:  Jesus  Christ  gave  himself  for  tht 
church. 

While  Christ  died  for  all,  He  had  His  bride,  whom  He  would 
redeem  for  Himself,  especially  in  view,  and  His  death  avails  es- 
pecially for  Her. 

(3)  Gal.  2:20 — "I  am  crucified  with  Christ:  nevertheless  I  live; 
yet  not  I,  but  Christ  liveth  in  me:  and  the  life  which  I  now  live  in  the 
flesh  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me,  and  gave 
himself /(?r;«^." 

THIRD  PROPOSITION:  Jesus  Christ  gave  Himself  for  individ- 
ual believers;  not  merely  for  the  chtirch  as  a  body^  but  for  each  in- 
dividual in  the  body,  so  that  each  believer  can  say,  ' '  He  loved  mt 
and  gave  himself  for  me." 

(4)  Rom.  14:15 — "But  if  thy  brother  be  grieved  with  thy  meat, 
now  walkest  thou  not  charitably.  Destroy  not  him  with  thy  meat,  fol 
whom  Christ  died." 

I  Cor.  8:  11 — "And  through  thy  knowledge  shall  the  weak  brother 
perish,  for  whom  Christ  died  ?  " 

FOURTH  PROPOSITION:  Jesus  Christ  died  for  the  weak 
brother. 

Not  only  for  the  strong,  enlightened,  mature  Christian,  but 
for  the  weakest  member  of  the  household  of  faith  as  well.  If  we 
would  bear  this  in  mind  would  we  not  be  more  patient  with  and 
considerate  toward  the  weak  Christian  who  does  not  come  on  as 
rapidly  as  we  wish?  He  is  a  weak  brother,  it  is  true,  but  he  is 
"  the  weak  brother  for  whom  Christ  died  " 

(5)  Matt.  20: 28 — "  Even  as  the  Son  of  man  came  not  to  be  minis- 
tered unto,  but  to  minister,  and  to  give  his  life  a  ransom  for  many." 

FIFTH  PROPOSITION:  Jesus  Christ  died  for  many.  It  was 
no  small  company  for  whom  Christ  died. 

(6)  Rev.  5:9,  R.V.—"  Worthy  art  thou  to  take  the  book,  and  to 
open  the  seals  thereof:  for  thou  wast  slain,  and  didst  purchase  unto 
God  with  thy  blood  men  of  every  tribe,  and  tongue,  and  people,  and 
nation," 

SIXTH  PROPOSITION:  Jesus  Christ  died  J'or  7nen  of  ever^ 
tribe,  and  tongue,  andpeojyle,  and  nation. 


The  Death  of  Jesus  Christ  151 

Here  is  the  foundation  warrant  for  world-wide  missions,  and 
here  is  the  urgent  call  to  press  the  woi'k.  "  Let  me  go  and  find 
in  the  heart  of  Africa  the  men  of  that  tribe  for  whom  Christ 
died." 

(7)  Jno.  i:  29 — "The  next  day  John  seeth  Jesus  coming  unto  him, 
and  saith,  Behold  the  Lamb  of  God,  which  taketh  away  the  sin  of 
the  world  !  " 

SEVENTH  PROPOSITION;      Jesus   Christ  died  for  the  whole 
world. 

On  the  ground  of  Christ's  death  God  can  deal  with  the  whole 
world  in  mercy.  The  death  of  Christ  is  sufficient  for  the  whole 
world;  it  is  fully  efficient  only  for  believers.  We  shall  see  that  it 
is  in  part  efficient  for  all  mankind.  ( 1  Jno.  2:2;  1  Cor.  15:22.) 
Jesus  Christ  was  in  an  especial  sense  the  head  of  the  church  ( Eph, 
1 :  22)  and  died  as  its  head  and  for  it.  But  He  is  also  in  another 
sense  the  head  of  the  race — the  second  Adam — and  died  as  the 
head  of  the  race  and  for  all  men.      ( 1  Cor.   15:  22,  45.) 

.  (8)     I  Tim.  2: 6 — "Who  gave  himself  a  ransom  for  all,  to  be  testi- 
fied in  due  time." 

EIGHTH  PR  0  POSIT  ION:     Jesus  Christ  gave  Himself  a  ransom 
for  all. 

He  died  for  all.  The  ransom  price  is  paid  for  all.  Provi- 
sion is  made  for  all.  Mercy  can  be  preached  to  all.  The  sin  ac- 
counts of  all  men  are  all  settled.  All  men  are  potentially  forgiven; 
all  they  need  to  do  is  to  accept  by  faith  and  thus  make  their 
own  the  pardon  purchased. 

(9)  Heb.  2:9 — "But  we  see  Jesus,  who  was  made  a  little  lower 
than  the  angels  for  the  suffering  of  death,  crowned  with  glory  and 
honor;  that  he  by  the  grace  of  God  should  taste  death  for  every  man." 

NINTH  PROPOSITION:     Jesus   Christ  tasted  death  for  every 


He  died  for  every  man.  Not  only  for  all  men  as  a  race,  but 
for  each  individual  man  in  the  race.  On  the  ground  of  Christ's 
death  God  can  deal  in  mercy  with  each  individual  and  offer  him 
salvation  on  the  ground  of  Christ's  death. 


152  What  the  Bible  Teaches 

(10)  I  Pet.  3:18 — "For  Chi-ist  also  hath  once  suffered  for  sins,  the 
just  for  the  unjust,  that  he  might  bring  us  to  God,  being  put  to  death 
in  the  flesh,  but  quickened  by  the  Spirit," 

TENTH  PROPOSITION:     Jesus  Christ  died  for  the  unjust. 

(11)  Rom.  5:8 — "But  God  commendeth  his  love  toward  us,  in 
that,  while  we  were  yet  sinners,  Christ  died  for  us." 

ELEVENTH  PROPOSITION:     Jesus  Christ  died  for  sinners. 

{12)  Rom.  5:  6 — "  For  when  we  were  yet  without  strength,  in  due 
time  Christ  died  for  the  ungodly." 

TWELFTH  PROPOSITION:     Jesus    Christ    died  for  the  un- 
godly. 

IV.    The  Results  of  Christ's  Death. 

(1)     In  Relation  to  Men  in  General. 

(a)  Jno.  12:32,  33:  "  And  I,  if  I  be  lifted  up  from  the  earth,  will 
draw  all  men  unto  me.  This  he  said,  signifying  what  death  he  should 
die." 

FIRST  PROPOSITION:     Through  the  d&ath  of  Jesus  Christ  all 
men  are  drawn  unto  Him. 

The  death  of  Christ  is  the  world's  great  magnet  drawing  all 
men  unto  Him.  There  are  many  who  will  resist  that  drawing  to 
their  own  ruin.  (Jno.  5:  40.)  But  the  crucified  Christ  draws  all 
men. 

(b)  I  Jno.  2:2 — "And  he  is  the  propitiation  for  our  sins;  and  not 
for  ours  only,  but  also  for  the  sins  of  the  whole  world.'' 

SECOND    PROPOSITION:     By  the  death  of  Jesus  Christ  a 
propitiation  is  provided  for  the  world. 

A  basis  is  provided  upon  which  God  can  deal  in  mercy  with 
the  world.  All  God's  dealings  in  mercy  with  any  man  are  on 
the  ground  of  Christ's  death.  Only  on  the  ground  of  Christ's 
death  could  God  deal  in  mercy  with  any  man. 

Question:  How,  then,  did  God  deal  in  mercy  with  those 
before  Christ's  time  ? 

Answer:  Rev.  13:  8 — "  And  all  that  dwell  upon  the  earth 
shall  worship  Him,  whose  names  are  not  written  in  the  Book  of 
Life  of  the  Lamb  slai?i  from  the  foundation  of  the  tcorld. ' '     The 


The  Death  of  Jesus  Christ  153 

fleath  of  Christ  was  in  God's  sight  an  eternal  fact.    He  planned  it 
from  the  beginning. 

Note. — The  propitiation  of  Christ  bears  a  different  relation  to  the 
believer  from  that  which  it  bears  to  the  world  in  general,  i  Jno.  2:2, 
R.V — "  He  is  the  propitiation  for  our  sins;  and  not  for  ours  only,  but 
also  for  the  whole  world"  (but  not  "the  sins  of"  the  whole  world).  The 
propitiation  avails  for  all,  but  it  fully  avails  only  for  us.  (Compare  i 
Tim  4:10 — "For  therefore  we  both  labor  and  suffer  reproach,  be- 
cause we  trust  in  the  living  God,  who  is  the  Saviour  of  all  men, 
specially  of  those  that  believe."  Rom.  3:25 — "Whom  God  hath  set 
forth  to  be  a  propitiation  through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sins  that  are  past,  through  the  for- 
bearance of  God.") 

{c)  Jno,  1:29 — "The  next  day  John  seeth  Jesus  coming  unto 
him,  and  saith.  Behold  the  Lamb  of  God,  which  taketh  away  the  sin 
of  the  world! " 

THIRD  PROPOSITITON:    Jesus  Christ  by  His  death  took  away 
the  sin  of  the  world. 

His  death  took  the  sin  of  the  world  out  of  the  way  so  that  a 
clear  way  to  God  and  pardon  and  life  was  opened  for  all. 

{d)  Rom.  5:18,  R.V — "So  then  as  through  one  trespass  the 
judgment  came  unto  all  men  to  condemnation;  even  so  through  one 
act  of  righteousness  the  free  gift  came  unto  all  men  to  justification  of 
life." 

I  Cor.  15:  21,  22 — "  For  since  by  man  came  death,  by  man  came 
also  the  resurrection  of  the  dead.  For  as  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive." 

FOURTH  PROPOSITION:     Through  the  death  of  Jesus  Christ 
all  men  obtain  resurrection  from  the  dead. 

To  what  it  shall  be  a  resurrection,  whether  unto  life  or  unto 
condemnation,  shame  and  everlasting  contempt  (Jno.  5:28,  29; 
Dan.  12 : 2),  depends  entirely  upon  what  attitude  the  individual 
takes  towards  Christ. 

(2)  The  Results  op  Christ's  Death  in  Relation  to  the 
Believer. 

{a)  Is.  53:  10,  R.V. — "  Yet  it  pleased  the  Lord  to  bruise  him;  he 
hath  put  him  to  grief;  when  thou  shalt  make  his  soul  an  offering  for 
sin,  he  shall  see  his  seed,  he  shall  prolong  his  days,  and  the  pleasure  of 
the  Lord  shall  prosper  in  his  hand." 


154  What  the  Bible  Teaches 

FIRST  PROPOSITION:  Through  Christ's  soul  being  made  a 
guilt-offering  for  sin — i.  e.,  through  His  death,  He  sees  His 
seed,  He  begets  a  spiritual  progeny. 

The  new  race  of  sons  of  God  springs  from  Christ's  death. 
(Compare  Jno.  12:24.)  (In  this  spii'itual  progeny  that  springs 
from  His  death  Jesus  sees  of  the  travail  of  His  soul  and  is  satis- 
fied.    Is.  53:11.) 

{b)  Heb.  g:  26 — "For  then  must  he  often  have  suffered  since  the 
foundation  of  the  world:  but  now  once  in  the  end  of  the  world  hath  he 
appeared  to  put  away  sin  by  the  sacrifice  of  himself." 

SECOND  PROPOSITION:  By  the  sacrifice  of  Himself  Jesus 
Christ  has  put  away  sin,  or  rather  rendered  sin  void,  or  mdlified 
sin.  (The  context  shows  it  is  the  sin  of  the  believer  that  is 
in  question.) 

{c)  Gal.  3:  13 — "Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us:  for  it  is  written,  Cursed  is  every  one 
that  hangeth  on  a  tree." 

THIRD  PROPOSITION:  By  the  death  of  Jesus  Christ  the  be- 
liever is  redeemed  from  the  curse  of  the  law. 

The  penalty  of  the  broken  law  has  been  paid  by  Jesus  Christ, 
and  the  broken  law  has  no  longer  any  claim  for  satisfaction  upon 
the  believer. 

(^)  Col.  2:  14,  R.V. — "  Having  blotted  out  the  bond  written  in  or- 
dinances that  was  against  us,  which  was  contrary  to  us:  and  he  hath 
taken  it  out  of  the  way,  nailing  it  to  the  cross." 

FOURTH  PROPOSITION:  By  His  death  upon  the  cross  Jesus 
Christ  has  ^'■blotted  out"  and  '^'^  taken  out  of  the  way,'^  and 
*^  nailed  to  the  cross,"  ''the  bond  written  in  ordina7ices  that  was 
against  us,"  (i.  e.,  the  law). 

Not  only  has  the  curse  which  the  law  imposes  upon  the 
breaker  of  it  been  settled,  but  the  law  itself  has  been  done  away 
with  by  the  death  of  Christ.     (Compare  2  Cor.  3:  7,  11,  R.V.) 

Christ  has  settled  all  the  claims  of  the  law,  fulfilled  it,  and 
done  away  with  it. 

(Compare  Rom.  7:  1-4,  6,  R.V.)  •'  Or  are  ye  ignorant,  brethren  (for 
I  speak  to  men  that  know  the  law),  how  that  the  law  hath  dominion 
over  a  man  for  so  long  time  as  he  liveth  ?    For  the  woman  that  hath  a 


The  Death  of  Jesus  Christ  155 

husband  is  bound  by  law  while  he  liveth;  but  if  the  husband  die,  she 
is  discharged  from  the  law  of  the  husband.  So  then  if,  while  the 
husband  liveth,  she  be  joined  to  another  man,  she  shall  be  called  an 
adulteress:  but  if  the  husband  die,  she  is  free  from  the  law,  so  that  she 
is  no  adulteress,  though  she  be  joined  to  another  man.  Wherefore,  my 
brethren,  ye  also  wcj-e  made  dead  to  tJie  lata  through  the  body  of 
Christ;  that  ye  should  be  joined  to  another,  even  to  him  who  was 
raised  from  the  dead,  that  ye  might  bring  forth  fruit  unto  God.  But 
now  ive  have  been  discharged  from  law,  having  died  to  that  wherein 
we  were  holden;  so  that  we  serve  in  newness  of  the  spirit,  and  not  in 
the  oldness  of  the  letter." 

(<?)  Eph.  2:  14-16 — "  For  he  is  our  peace,  who  hath  made  both 
one,  and  hath  broken  down  the  middle  wall  of  partition  between  us; 
having  abolished  in  his  flesh  the  enmity,  even  the  law  of  command- 
ments contained  in  ordinances;for  to  make  in  himself  of  twain  one  new 
man,  so  making  peace;  And  that  he  might  reconcile  both  unto  God  in 
one  body  by  the  cross,  having  slain  the  enmity  thereby." 

FIFTH  PROPOSITION:  By  the  death  of  Jesus  Christ  the 
separation  between  Jew  and  Gentile  is  done  away. 

It  is  the  law  that  separates  Jew  and  Gentile.  This  Jesus 
abolished  in  his  flesh,  and  now  in  Chinst  Jesus  there  is  neither 
Jew  nor  Greek,  &c.,  but  all  are  one  man  in  Christ  Jesus.  (Gal. 
3:  28,  R.V.)  The  blood  of  Christ  is  the  cement  of  all  nations 
making  them  one. 

(/)  Gal.  4:  3-5 — "Even  so  we,  when  we  were  children,  were  in 
bondage  under  the  elements  of  the  world:  But  when  the  fulness  of 
the  time  was  come,  God  sent  forth  his  Son,  made  of  a  woman,  made 
under  the  law,  to  redeem  them  that  were  under  the  law,  that  we  might 
receive  the  adoption  of  sons."  (Compare  Ch.  3:  13 — "Christ  hath 
redeemed  us  from  the  curse  of  the  law,  beicg  made  a  curse  for  us:  for 
it  is  written.  Cursed  is  every  one  that  hangeth  on  a  tree.") 

SIXTH  PROPOSITION:  By  the  death  of  Christ  Jewish  be- 
lievers are  redeemed  from,  subjection  to  the  law  to  receive  the 
adoption  of  sons. 

{g)  Eph.  2:  11-13,  19 — "Whereiore  remember,  that  ye  being  in 
time  past  Gentiles  in  the  flesh,  who  are  called  Uncircumcision  by  that 
which  is  called  the  Circumcision  in  the  flesh  made  by  hands;  that  at 
that  time  ye  were  without  Christ,  being  aliens  from  the  commonwealth 
of  Israel,  and  strangers  from  the  covenants  of  promise,  having  no 
hope,  and  without  God  in  the  world:  But  now,  in  Christ  Jesus,  ye 
who  some  time  were  afar  off  are  made  nigh  by  the  blood  of  Christ. 
Now  therefore  ye  are  no  more  strangers  and  foreigners,  but  fellow 
citizens  with  the  saints,  and  of  the  household  of  God." 


156  What  the  Bible  Teaches 

SEVENTH  PROPOSITION:  By  the  death  of  Christ  Gentile  be- 
lievei'S,  who  were  afar  oft\  aliens  from  the  commonwealth  of 
Israel,  strangers  from,  the  covenants  of  promise,  having  no  hope 
and  without  God  in  the  world,  are  made  nigh,  fellow-citizens 
with  the  saints  and  of  the  household  of  God. 

(h)  Rom.  5:  10 — "For  if,  when  we  were  enemies,  we  were  recon- 
ciled to  God  by  the  death  of  his  Son;  much  more,  being  reconciled, 
we  shall  be  saved  by  his  life." 

EIGHTH  PROPOSITION:  By  the  death  of  Gods  Son  believers 
who  were  once  sinners  are  reconciled  to  God. 

That  is,  the  enmity  between  God  and  the  sinner  is  done 
away.  It  is  already  done  away.  Christ  has  made  peace  through 
the  blood  of  the  cross.  He  hath  reconciled  believers  in  the  body 
of  His  flesh  through  death. 

(Col.  i:  20-22 — ''^  kxx.6.  having  made  peace  through  the  blood  of  his 
cross,  by  him  to  reconcile  all  things  unto  himself;  by  him,  I  say, 
whether  they  be  things  in  earth,  or  things  in  heaven.  And  you  that 
were  sometimes  alienated  and  enemies  in  your  mind  by  wicked  works, 
yet  now  hath  he  reconciled  in  the  body  of  his  flesh  through  death,  to 
present  you  holy  and  unblameable  and  unreproveable  in  his  sight.") 

(z)  Eph.  1:7 — "  In  whom  Wif /mz/i?  redemption  through  his  blood, 
the  forgiveness  of  sins,  according  to  the  riches  of  his  grace.") 

NINTH  PROPOSITION:  Through  the  blood  0/  Jesus  Christ 
believers  have  redemption,  the  forgiveness  of  their  sins. 

Forgiveness  is  not  something  which  believers  are  to  secure, 
it  is  something  the  blood  has  secured  and  which  our  faith  has 
appropriated. 

{j)  I  Jno.  1:  7 — "  But  if  we  walk  in  the  light,  as  he  is  in  the  light 
we  have  fellowship  one  with  another,  and  the  blood  of  Jesus  Christ 
his  Son  cleanseth  us  from  all  sin." 

TENTH  PROPOSITION:  The  blood  of  Jesus  Christ  cleanseth 
{is  continually  cleansing)  those  who  %oalk  in  the  light,  from  all 
sin. 

Question:     Does  this  mean  cleanseth  from  the  guilt  that  sin 

brings  upon  the  sinner,  or  does  it  mean  cleanseth  from  the  very 

presence  of  sin  itself? 

Lev.  16:  30 — "  For  on  that  day  shall  the  priest  make  an  atonement 
for  you,  to  cleanse  you,  that  ye  may  be  clean  from  all  your  sins  before 
the  Lord  " 


The  Death  of  Jesus  Christ  157 

Lev.  17:  II— "For  the  life  of  the  flesh  is  in  the  blood;  and  I  have 
given  it  to  you  upon  the  altar  to  make  an  atonement  for  your  souls: 
for  it  is  the  blood  that  maketh  an  atonement  for  the  soul." 

Lev.  14:  19,  31 — "And  the  priest  shall  offer  the  sin  offering,  and 
make  an  atonement  for  him  that  is  to  be  cleansed  from  his  unclean- 
ness;  and  afterward  he  shall  kill  the  burnt  offering:  Even  such  as  he  is 
able  to  get,  the  one  for  a  sin  offering,  and  the  other  for  a  burnt  offer- 
ing, with  the  meat  offering:  and  the  priest  shall  make  an  atonement 
for  him  that  is  to  be  cleansed  before  the  Lord." 

Jer.  33:8 — "And  I  will  cleanse  them  from  all  their  iniquities, 
whereby  they  have  sinned  against  me;  and  I  will  pardon  all  their  in- 
iquities, whereby  they  have  sinned,  and  whereby  they  have  trans- 
gressed against  me." 

Ps.  51:  7 — "  Purge  me  with  hyssop,  and  I  shall  be  clean:  wash  me 
and  I  shall  be  whiter  than  snow." 

Rev.  1:5 — "  And  from  Jesus  Christ,  who  is  the  faithful  witness, 
and  the  first-begotten  of  the  dead,  and  the  prince  of  the  kings  of  the 
earth.  Unto  him  that  loved  us,  and  washed  us  from  our  sins  in  his 
own  blood." 

Rev.  7:  14 — "And  I  said  unto  him.  Sir,  thou  knowest.  And  he 
said  to  me,  These  are  they  which  came  out  of  great  tribulation,  and 
have  washed  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb." 

Heb.  9:  22,  23—"  And  almost  all  things  are  by  the  law  purged  with 
blood;  and  without  shedding  of  blood  there  is  no  refnission.  It  was 
therefore  necessary  that  the  patterns  of  things  in  the  heavens  should 
be  purified  with  these;  but  the  heavenly  things  themselves  with  better 
sacrifices  than  these." 

Eph.  i:  7 — "  In  whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sins ,  according  to  the  riches  of  his  grace." 

Rom.  3:  25 — "  Whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righteousness  for  the  remis- 
sion of  sins  that  are  past,  through  the  forbearance  of  God." 

Rom.  5:  g — "Much  more  then,  being  no^ff  Justified  by  his  bloody  we 
shall  be  saved  from  wrath  through  him." 

Matt.  26:  28—"  For  this  is  my  blood  of  the  new  testament,  which  is 
shed  for  manyybr  the  remission  of  sins." 

Answer:  From  these  passages  it  is  evident,  that  in  Bible 
usage,  cleansing  by  blood  is  cleansing  from  guilt.  Through  the 
shed  blood  of  Christ,  all  who  walk  in  the  light  ai'e  cleansed  con- 
tinuously— every  hour  and  minute — from  all  the  guilt  of  sin. 
There  is  absolutely  no  sin  upon  them;  thei'e  may  still  be  sin  in 
them.  It  is  not  the  blood,  but  the  living  Christ,  and  the  Holy 
Spirit,  who  deal  with  that. 


158  What  the  Bible  Teaches 

(k)  Rom.  5:9 — "Much  more  then,  being  now  justified  by  hh 
b'ooJ,  we  shall  be  saved  from  wrath  through  him." 

ELEVENTH  PROPOSITION:  By  {or  in)  the  blood  of  Christ 
believers  are  justijied. 

Question:  What  is  the  difference  between  forgiveness  and 
justification  ? 

Answer:  Forgiveness  is  negative — the  putting  away  of  sin: 
Justification  is  positive — the  reckoning  positively  righteous.  By 
reason  of  Christ's  death  there  is  an  interchange  of  positions  be- 
tween Christ  and  the  believer.  In  death  Christ  takes  our  place 
of  condemnation  before  God,  and  we  take  His  place  of  acceptance 
before  God.  (2  Cor.  5:  21 — "  For  he  hath  made  him  to  be  sin  for 
us,  who  knew  no  sin;  that  we  might  be  made  the  righteousness 
of  God  in  him.") 

(/)  Rom.  8:  33,  34 — "Who  shall  lay  anything  to  the  charge  of  God'j 
elect  ?  It  is  God  that  justifieth.  Who  is  he  that  condemneth  ?  It  is 
Christ  that  died,  yea  rather,  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God,  who  alsomaketh  intercession  for  us." 

TWELFTH  PR  OPOSITION:  Because  of  Chrisf  s  death  none  can 
lay  anything  to  the  charge  of  or  condemn,  the  elect  {or  the  be- 
liever in  Christ). 

There  is  absolutely  no  condemnation  to  them  who  are   in 

Christ  Jesus — the  death  of  Christ  has  settled  that  forever. 

Rom.  8:  i,  3,  R.V. — "  There  is  now  no  condemnation  to  them  which 
are  in  Christ  Jesus.  For  that  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God  sending  his  own  Son  in  the  likeness  of  sinful 
flesh,  and  as  an  offering  for  sin,  condemned  sin  in  the  flesh." 

(;«)  Acts  20:  28 — "Take  heed  therefore  unto  yourselves,  and  to  all 
the  flock,  over  the  which  the  Holy  Ghost  hath  made  you  overseers,  to 
feed  the  church  of  God,  which  he  hath  purchased  with  his  own  blood." 

I  Cor.  6:  20 — "  Forye  are  boughtWx'Ca.  a  price:  therefore  glorify  God 
in  your  body,  and  in  your  spirit,  which  are  God's." 

Rev.  5;  9,  10,  R.V. — "And  they  sang  a  new  song,  saying,  Worthy 
art  thou  to  take  the  book,  and  to  open  the  seals  thereof:  for  thou  wast 
slain,  and  didst  purchase  unto  6'^c/ with  thy  blood  men  of  every  tribe, 
and  tongue,  and  people,  and  nation,  and  madest  them  to  be  unto  God 
a  kingdom  and  priests;  and  they  reign  upon  the  earth." 

THIRTEENTH  PROPOSITION:  By  the  death  of  Jesus  Christ 
the  whole  church,  and  each  believer,  were  purchased  unto  God  and 
are  now  His  oxon  property. 


The  Death  of  Jesus  Christ  159 

We  belong  to  God.  Neither  the  Devil,  nor  the  world,  nor 
ourselves  have  any  claims  upon  us.  God  will  take  care  of  His 
own  property. 

(Compare  i  Pet.  2:9,  R.V — "But  ye  are  an  elect  race,  a  royal 
priesthood,  a  holy  nation,  di  people  for  God'' sown  possession,  that  ye  may 
shew  forth  the  excellencies  of  him  who  called  you  out  of  darkness  into 
his  marvellous  light.") 

(«)  Heb.  10:  10 — "  By  the  which  will  we  are  sanctified  through  the 
offering  of  the  body  of  Jesus  Christ  once  for  all." 

FOURTEENTH  PROPOSITION:  Through  the  offeHng  of  t?te 
body  of  Christ  believers  in  Him  are  sanctified. 

Every  believer  in  Christ  is  sanctified.  The  sacrifice  of  Christ 
sets  Him  apart  for  God.  The  blood  of  Christ  separates  the  be- 
liever from  the  world.  (Compare  Ex.  11:  7  with  Ex.  12:  13.) 
We  are  to  live  out  in  our  walk  this  separation  between  us  and 
the  world,  which  already  exists  by  virtue  of  Christ's  death. 

(0)  Heb.  10:14 — "  For  by  one  offering  he  hath  perfected  for  evet 
them  that  are  sanctified." 

FIFTEENTH  PROPOSITION:  By  one  offering— \.  e. ,  the  offer- 
ing of  His  oicn  life — Jestis  Christ  has  perfected  us  forever. 
Believers  have  been  made  forever  perfect  by  the  death  of  Christ. 

Question:  In  what  sense  have  believers  been  made  forever 
perfect? 

Answer:  Verses  1,  2 — "For  the  law  having  a  shadow  of 
good  things  to  come,  and  not  the  very  image  of  the  things,  can 
never  with  those  sacrifices,  which  they  offered  year  by  year  con- 
tinually, make  the  comers  thereunto  perfect.  For  then  would  they 
not  have  ceased  to  be  offered,  Because  that  the  worship- 
pers once  purged  should  have  had  no  more  conscience  of 
sins?"  Perfect  in  their  standing  before  God,  not  perfect  in  their 
state.  By  the  death  of  Christ  the  believer  is  forever  cleansed 
from  guilt.  He  need  have  no  more  conscience  of  sins.  The  blood 
removes  all  sense  of  guilt.  His  sins  are  put  away  by  the  one  all- 
sufficient  sacrifice. 

(p)  Heb.  g:  14 — "  How  much  more  shall  the  blood  of  Christ,  who 
through  the  eternal  spirit  offered  himself  without  spot  to  God,  purge 
your  couscierce  from  dead  works  to  serve  the  living  God?  ' 


i6o  What  the  Bible  Teaches 

SIXTEEJS^TH  PROPOSITIOX:     The  blood  of  Christ  cleanses  the 
conscience  of  the  believer  J'rom  dead  works  to  serve  the  living  God. 

Not  only  does  the  blood  of  Christ  relieve  the  conscience  of 
the  believer  from  the  burden  of  guilt,  but  also  from  the  burden  of 
his  self-efforts  to  atone  for  sin  and  please  God — '"dead  works." 
Sin  is  seen  entirely  settled  by  the  perfect  saci'ifice,  and  now  the 
believer,  with  a  conscience  free  from  guilt,  and  also  from  the 
burden  of  his  own  imperfect  works,  enters  into  the  service  of  the 
living  God  in  the  liberty  and  power  of  sonship. 

(Compare  Rom.  8:  15 — "  For  ye  have  not  received  the  spirit  of  bond- 
age again  to  fear;  but  ye  have  received  the  spirit  of  adoption,  whereby 
we  cry,  Abba,  Father.") 

There  are  many  to-day  who  call  themselves  Christians  who 
have  not  permitted  the  blood  of  Christ  to  cleanse  their  conscience 
from  "dead  works."  They  are  constantly  under  the  burden  of 
doing  something  to  atone  for  sin  and  to  commend  them  to  God. 
We  have  nothing  to  do,  it  is  all  done,  the  blood  of  Christ  has  for- 
ever commended  us  to  God. 

(2  Cor.  5:  21 — "  For  he  hath  made  him  to  be  sin  for  us,  who  knew 
no  sin;  that  we  might  be  made  the  righteousness  of  God  in  liim."  Rom. 
3:  21,  22 — "  But  now  the  righteousness  of  God  ivithoiit  the law\sm2si\- 
fest,  being  witnessed  by  the  law  and  the  prophets;  Even  the  righteous- 
ness of  God  which  is  by  faith  of  Jesus  Christ  unto  all  and  upon  all 
them  that  believe;  for  there  is  no  difference.") 

There  are  three  classes  of  men.  (1.)  Those  who  are  not 
burdened  by  sin,  but  love  it.  (2.)  Those  who  are  burdened  by 
sin,  and  seek  to  get  rid  of  the  burden  by  self-efforts,  by  doing 
something  to  atone  for  it  and  commend  them  to  God — "dead 
works."  No  peace  can  be  found  along  this  line,  nor  real  love  to 
and  service  of  God.  (3.)  Those  who  believe  in  Christ  and  His 
atoning  blood,  and  see  their  sin  settled  forever  by  his  death,  and 
so  have  a  conscience  cleansed  from  both  guilt  and  "dead  works." 
Their  hearts  are  filled  with  love  to  God,  and  they  serve  the  living 
God  in  the  freedom  of  the  love  born  of  a  faith  in  the  cleansing 
and  perfecting  blood. 

(,q)  Heb.  10:19,  20— "  Having,  therelore,  brethren,  boldness  to 
enter  into  the  holiest  by  the  blood  of  Jesus,  by  a  new  and  living  way, 
which  he  hath  consecrated  for  us,  through  the  veil,  that  is  to  say,  his 
flesh." 


The  Death  of  Jesus  Christ  l6i 

SEVENTEENTH  PROPOSITION:  By  the  blood  of  Christ— 
because  of  His  death — the  believer  has  boldness  to  enter  into  the 
holy  place,  into  the  very  presence  of  God. 

God  is  holy  ?  Yes,  And  I  am  a  sinner  ?  Yes ;  but  by  the 
wondrous  offering  of  Christ,  "once  for  all,"  I  am  perfected;  and 
on  the  ground  of  that  blood,  so  precious  to  God,  I  can  march 
boldly  into  the  very  presence  of  God.     Oh,  wondrous  blood  ! 

(r)  Rev.  22:  14,  R.V. — "  Blessed  are  they  that  wash  their  robes, 
that  they  may  have  the  right  to  come  to  the  tree  of  life,  and  may  enter 
in  by  the  gates  into  the  city."  (Compare  7:  14 — "  And  I  say  unto  him, 
my  Lord,  thou  knowest.  And  he  said  to  me,  These  are  they  which 
come  out  of  the  great  tribulation,  and  they  washed  their  robes,  and 
made  them  white  in  the  blood  of  the  Lamb." 

EIGHTEENTH  PROPOSITION:  Because  of  the  cleansing 
power  of  the  shed  blood  those  who  have  washed  their  robes  i?i  it 
have  the  right  to  come  to  the  tree  of  life  and  to  enter  in  by  the 
portals  into  the  city. 

(Compare  Gen.  3:  22-24 — "And  the  Lord  God  said.  Behold,  the  man 
is  become  as  one  of  us,  to  know  good  and  evil:  and  now,  lest  he  put 
forth  his  hand  and  take  also  of  the  tree  of  life, and  eat,  and  live  forever: 
Therefore  the  Lord  God  sent  him  forth  from  the  garden  of  Eden, 
to  till  the  ground  from  whence  he  was  taken.  So  he  drove  out  the  man:  • 
and  he  placed  at  the  east  of  the  garden  of  Eden  cherubim,  and  a  flam- 
ing sword  which  turned  every  way,  to  keep  the  way  of  the  tree  of  life." 

{s)  I  Thess.  5:  10 — "  Who  died  for  us,  that,  whether  we  wake  or 
sleep,  we  should  live  together  with  him." 

NINE  TEE  NTH  PR  OPOSITION:  Because  of  the  death  of  Christ 
believers  shall  live  together  with  Him. 

(/)  Rev.  7:  14,  15 — "And  I  said  unto  him.  Sir,  thou  knowest,  And 
he  said  to  me.  These  are  they  which  came  out  of  great  tribulation,  and 
have  washed  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb.  Therefore  are  they  before  the  throne  of  God,  and  serve  him 
day  and  night  in  his  temple:  and  he  that  sitteth  on  the  throne  shall 
dwell  among  them." 

TWENTIE  TH  PR  OPOSITION:  Because  of  the  cleansing  power  of 
His  blood  those  who  wash  their  robes  and  make  them  white  in  it 
shall  be  before  the  throne  of  God. 

Christ  on  the  cross  opens  the  way  for  others    before  the 
throne. 


l62  What  the  Bible  Teaches 

Note. — These  seem  to  be  the  tribulation  believers.  (See  R.V.) 
We  shall  be  on  the  throne,  not  before  it.  Rev.  3:  21 — "To  him  that 
overcometh  will  I  grant  to  sit  with  me  in  my  throne,  even  as  I  also 
overcome,  and  am  set  down  with  my  Father  in  his  throne." 

(u)  Heb.  9:  15,  R.V. — "And  for  Ihis  cause  he  is  the  mediator  of  a 
new  covenant,  that  a  death  having  taken  place  for  the  redemption  of 
the  transgressions  that  were  under  the  first  covenant,  they  that  have 
been  called  maj'  receive  the  promise  of  the  eternal  inheritance." 

TWENTY- FIR  ST  PROPOSITION':  Because  of  Chris  fs  death 
for  the  redennption  of  the  transgressions  that  were  under  the  first 
covenant,  they  that  have  been  called  receive  the  promise  of  the 
eternal  inheritance. 

{v)  Rom.  6:  3,  6,  8,  R.V. — "  Or  are  ye  ignorant  that  all  who  weie 
baptized  into  Christ  Jesus  were  baptized  into  his  death  ?  Knowing 
this,  that  our  old  man  was  crucified  with  him,  that  the  body  of  sin 
might  be  done  away,  that  so  we  should  no  longer  be  in  bondage  to 
sin;  But  if  7^1?  died  with  Christ,  we  believe  that  we  shall  also  live  with 
him." 

Gal.  2:  20,  R.V. — '■'■I have  been  crucified  with  Christ;  yet  I  live;  and 
yet  no  longer  I,  but  Christ  liveth  in  me:  and  that  life  which  I  now  live 
in  the  flesh  I  live  in  faith,  the  faith  which  is  in  the  Son  of  God,  who 
loved  me,  and  gave  himself  up  for  me." 

Gal.  6:  14—"  But  God  forbid  that  I  should  glory,  save  in  the  cross 
of  our  Lord  Jesus  Christ,  by  whom  the  world  is  crucified  unto  me,  and 
I ujito  the  world.'''' 

2  Cor.  5: 14,  R.V. — "  For  the  love  of  Christ  constraineth  us;  be- 
cause we  thus  judge,  that  one  died  for  all,  therefore  all  died.'' 

TWENTY-SECOND  PROPOSITION:  In  the  death  of  Christ 
we  died;  in  His  crucifixion  we  were  crucified;  when  He  was 
nailed  to  the  cross  ' '  the  old  man  ' '  icas  nailed  to  the  cross.  This 
is  our  real  position  because  of  His  death. 

Christian  living  consists  in  living  this  out  in  life.  As  I  was 
crucified  I  should  see  self  on  the  cross  in  the  place  of  the  curse 
(as  a  cursed  thing)  and  no  longer  try  to  live,  but  let  Christ  live 
in  me.  As  the  old  man  was  crucified  I  should  reckon  myself  dead 
unto  sin  but  alive  unto  God  in  Christ  Jesus.  (Rom.  G:  11,  R.V.)  How 
few  of  us  see  oui'selves  where  the  death  of  Christ  put  us.  This 
is  the  great  reason  why  the  risen  Christ  cannot  live  the  fulness 
of  His  resurrection  life  in  us.  We  must  be  dead  with  Christ  be- 
fore we  can  live  with  Him. 


The  Death  of  Jesus  Christ  163 

(w)  I  Pet,  2:  21 — "  For  even  hereunto  were  ye  called:  because 
Christ  also  suffered  for  us,  leaving  us  an  example,  that  we  should  fol- 
low his  steps." 

Matt.  16:  24 — "  Then  said  Jesus  unto  his  disciples,  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up  his  cross  and  follow 
me." 

TWENTY-THIRD  PROPOSITION:  By  the  death  of  Christ  an 
examjile  is  left  us  that  we  should  follow  His  steps. 

This  was  evidently  not  the  main  purpose  of  His  death,  as  so 
many  make  it  to-day,  but  an  incidental  result. 

( See  also  i  Pet.  1:18,  19 — ' '  Forasmuch  as  ye  know  that  ye  were  not 
redeemed  with  corruptible  things,  as  silver  and  gold, from  your  vain  con- 
versation received  by  tradition  from  your  fathers;  But  with  the  pre- 
cious blood  of  Christ,  as  of  a  lamb  without  blemish  and  without  spot.") 

(.r)  Rom.  8:  32 — "  He  that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with  him  also  freely  give  us  all 
things  ?  " 

TWENTY-FOURTH  PROPOSITION:  In  the  death  of  His  Son 
God  has  given  to  the  believer  a  guarantee  that  He  will  freely  give 
us  all  things. 

{y)  Heb.  2: 14,  15,  R.V. — "  Since  then  the  children  are  sharers  in 
flesh  and  blood,  he  also  himself  in  like  manner  partook  of  the  same; 
that  through  death  he  might  bring  to  naught  him  that  had  the  power 
of  death,  that  is,  the  devil;  and  might  deliver  all  them  who  through 
fear  of  death  were  all  their  lifetime  subject  to  bondage." 

TWENTY-FIFTH  PROPOSITION:  By  His  death  Jesus  Christ 
has  delivered  all  them  who  throiigh  fear  of  death  v)ere  all  their 
lifetime  subject  to  bondage. 

(This  might  come  under  the  Purpose  of  Christ's  death.) 

(3)     The  Results  op  Christ's  Death   in  relation   to  the 
Devil  and  the  Powers  op  Darkness. 

{a)  Jno.  12:31 — "Now  is  the  judgment  of  this  world:  now  shall  the 
prince  of  this  world  be  cast  out."     (See  context  vv.  27,  28,  32,  33.) 

FIRST  PROPOSITION:  Through  Christ's  death  the  casting  out 
of  the  prince  of  this  world  is  secured. 

Since  Christ's    death    Satan   is  a    usurper  whose   ultimate 
dethronement  is  secured. 


1 64  "What  the  Bible  Teaches 

{!>)  Heb.  2: 14,  R.V. — "  Since  then  the  children  are  sharers  in  flesh 
and  blood,  he  also  himself  in  like  manner  partook  of  the  same;  that 
through  death  he  might  bring  to  naught  him  that  bad  the  power  of 
death,  that  is,  the  devil." 

SECOND  PROPOSITION:  Through  the  death  of  Christ,  the 
Devil  is  brought  to  naught  or  rendered  ineffective. 

The  death  of  Christ  was  death  to  Satan's  power.  He  could 
no  longer  wield  the  power  of  death  over  those  who  appropriated 
to  themselves  the  virtue  of  Christ's  death. 

{c)  Col.  2:14,  15 — "Blotting  out  the  handwriting  of  ordinances 
that  was  against  us,  which  was  contrar}'  to  us,  and  took  it  out  of  the 
way,  nailing  it  to  his  cross;  and  having  spoiled  principalities  and 
powers,  he  made  a  show  of  them  openly,  triumphing  over  them 
in  it." 

THIRD  PROPOSITION:  In  the  death  of  Christ  on  the  cross 
God  triumphed  over  the  principalities  and  the  powers,  and 
exposed  them  to  open  disgrace. 

As  to  what  these  principalities  and  powers  are,  see  Eph.  6: 
12,  R.V.  —  "For  our  wrestling  is  not  against  flesh  and  blood,  but 
against  the  principalities,  against  the  powers,  against  the  world- 
rulers  of  this  darkness,  against  the  spiritual  hosts  of  wickedness 
in  the  heavenly  places."  It  was  in  the  ci'oss  of  Christ  that  God 
fought  the  decisive  battle,  and  won  the  decisive  victory  over  the 
Devil.  The  moment  of  Satan's  seeming  victory  was  the  moment 
of  his  overwhelming  defeat.  He  is  now  a  conquered  foe.  In  the 
cross  God  celebrated  a  triumph  over  him.  The  whole  meaning  of 
this  conflict  and  this  victory  at  the  cross  will  be,  I  believe,  a 
subject  for  contemplation  and  wonder  at  the  manifold  wisdom 
of  God  in  the  eternal  world. 

(4)  The  Results  of  Christ's  Death  in  relation  to  the 
Material  Universe. 

Col.  1:19,  20 — "  For  it  pleased  the  Father  that  in  him  should  all 
fulness  dwell;  and,  having  made  peace  through  the  blood  of  his  cross, 
by  him  to  reconcile  all  things  unto  himself;  by  him,  I  say,  whether 
they  be  things  in  earth,  or  things  in  heaven." 

FIRST  PROPOSITION:  Through  the  death  of  Christ  the  xohole 
Material  Universe — "  all  things,  whether  they  be  things  in  earthy 
or  things  in  heaven'^ — is  reconciled  unto  God. 


The  Death  of  Jesus  Christ  165 

The  Material  Universe  has  fallen  away  from  God  in  connec- 
tion with  sin  (Rom.  8: 20,  R.  V. ;  Gen.  3: 18).  Not  earth  only,  but 
heaven  has  been  invaded  and  polluted  by  sin.  (Eph.  6: 12,  R.V. ; 
Heb.  9:23,  24.)  Through  the  death  of  Christ  this  pollution  is 
put  away.  Just  as  the  blood  of  the  Old  Testament  sacrifice  was 
taken  into  the  most  holy  place,  the  type  of  heaven,  Christ  has 
taken  the  blood  of  the  better  sacrifice  into  heaven  itself  and 
cleansed  it.  "All  things  *  *  *  whether  they  be  things  inearth 
or  things  in  heaven  "  are  now  reconciled  to  God.  "  The  creation 
itself  also  shall  be  delivered  from  the  bondage  of  corruption  into 
the  liberty  of  the  glory  of  the  children  of  God."  (Rom.  8:21.) 
"We  look  for  new  heavens  and  a  new  earth,  wherein  dwelleth 
righteousness."  (2  Pet.  3: 13.)  The  atonement  of  Christ  has  an 
immense  sweep — far  beyond  the  reach  of  our  human  philosophies. 
We  have  just  begun  to  understand  what  that  blood  that  was 
spilled  on  Calvary  means.  Sin  is  a  far  more  awful,  ruinous  and 
far-reaching  evil  than  we  have  been  wont  to  think,  but  the  blood 
of  Christ  has  a  power  and  efficiency,  the  fulness  of  which  only 
eternity  will  disclose. 


CHAPTER  VI. 
THE  RESURRECTION  OF  JESUS  CHRIST. 

I.    The  Fact  of  the  Resurrection. 

(i)  2  Tim.  2:8 — "Remember  that  Jesus  Christ  of  the  seed  oi 
David  was  raised  from  the  dead,  according  to  my  gospel." 

I  Cor.  15:4 — "  And  that  he  was  buried,  and  that  he  rose  again  the 
third  day  according  to  the  scriptures."     (Many  other  passages.) 

FIRST  PROPOSITION':     Jesus  Christ  was  raised  from  the  dead. 

The  Resurrection  of  Christ  is  in  many  respects  the  most 
important  fact  of  Christian  history.  It  is  the  Gibraltar  of  Chris- 
tian Evidences,  the  "Waterloo  of  Infidelity  and  Rationalism.  If  the 
scriptural  assertions  of  Christ's  Resurrection  can  be  established 
as  historic  certainties,  the  claims  and  doctrines  of  Christianity 
rest  upon  an  impregnable  foundation. 

There  are  three  lines  of  argument  for  the  truthfulness  of  the 
Biblical  statements: 

First. — The   external   proofs    op    the   authenticity  and 

TRUTHFULNESS  OF  THE  GOSPEL  NARRATIVES. 

Into  this  argument  we  need  not  enter  at  this  time.  The 
others  are  perfectly  sufficient  without  it. 

Seco7id. — The  internal  proofs  of  truthfulness. 

We  have  four  accounts  of  the  Resurrection.  Suppose  we 
had  no  external  means  of  knowing  by  v/hom  they  were  written; 
that  we  had  nothing  but  the  accounts  themselves  from  which  to 
decide  as  to  their  truthfulness  or  untruthfulness. 

(a)  By  a  careful  comparison  of  the  four  accounts  we  see  thau 
they  are  four  separate  and  independent  accounts.  This  is  evi- 
dent from  the  apparent  discrepancies  in  the  four  accounts.  There 
is  a  real  harmony  between  the  accounts,  but  it  can  be  discovered 
only  by  minute  and  careful  study.  On  the  surface  there  is  dis- 
crepancy and  apparent  contradiction.     It  is  just  such  a  harmony 


The  Resurrection  of  Jesus  Christ  167 

as  would  not  exist  in  four  accounts  prepared  in  collusion.  In  that 
case,  on  the  surface  there  would  appear  agreement.  Whatever 
contradiction  there  might  be  would  be  discovered  only  by  careful 
study.  But  the  fact  is  that  the  discrepancy  is  on  the  surface;  the 
real  harmony  has  only  been  discovered  by  careful  and  prolonged 
study.  It  is  just  such  a  harmony  as  would  exist  between  four  inde- 
pendent, honest  witnesses,  each  relating  the  events  from  his  own 
point  of  view.  The  four  accounts  supplement  one  another,  a 
third  account  sometimes  reconciling  apparent  discrepancies  of 
two.  These  four  accounts  must  be  either  true  or  fabrications.  If 
fabrications  they  must  have  been  made  up  either  independently 
or  in  collusion.  They  cannot  have  been  made  up  independently, 
the  agreements  are  too  marked  and  too  many.  They  cannot  have 
been  made  up  in  collusion;  the  apparent  discrepancies  are  too 
numerous  and  too  noticeable.  They  were,  therefore,  not  made  up 
at  all.     They  are  a  true  relation  of  facts. 

(b)  The  next  thing  we  notice  about  these  accounts  is  that 
they  bear  striking  indications  of  having  been  written  or  spoken 
by  eye-witnesses.  The  account  of  an  eye-witness  is  readily  dis- 
tinguished from  that  of  one  who  is  merely  retailing  what  others 
have  told  him.  Any  careful  student  of  the  Gospel  records  of  the 
Resurrection  will  readily  detect  many  marks  of  the  eye-witness. 

(c)  The  third  thing  we  note  is  their  artlessness,  straightfor- 
wardness and  simplicity.  It  sometimes  happens,  when  a  witness 
is  on  the  stand,  that  the  story  he  tells  is  so  artless,  straightfor- 
ward, simple  and  natural;  there  is  such  an  utter  absence  of  any 
attempt  at  coloring  or  effect;  that  it  carries  conviction  independ- 
ently of  any  knowledge  we  may  have  of  the  witness.  As  we  listen 
to  this  witness  we  say  at  once,  "This  man  is  telling  the  truth." 
The  weight  of  this  kind  of  evidence  is  greatly  increased,  and 
reaches  practical  certainty,  if  we  have  several  independent  wit- 
nesses of  this  sort,  all  beariiig  testimony  to  the  same  essential 
facts,  but  with  varieties  of  detail,  one  omitting  what  another 
tells.  This  is  the  exact  case  with  the  four  Gospel  narrators  of  the 
Resurrection.  While  the  stories  have  to  do  with  the  supernat- 
ural, the  stories  themselves  are  most  natural.  The  Gospel  authors 
do  not  seem  to  have  reflected  at  all  upon  the  meaning  or  bearing 
of  many  of  the  facts  they  relate.  They  simply  toll  right  out 
what  they  saw  in  all  simplicity  and  straightforwardness,  leaving 


168  What  the  Bible  Teaches 

the  philosophizing  to  othei's.  Furness,  the  Unitarian  scholat 
(quoted  in  Abbot  on  Matt.,  p,  331,  and  also  Furness,  "The  Power 
of  the  Spirit"),  says:  "Nothing  can  exceed  in  artlessness  and 
simplicity  the  four  accounts  of  the  first  appearance  of  lesus  after 
his  crucifixion.  If  these  qualities  are  not  discernible  hei'e  we 
must  despair  of  ever  being  able  to  discern  them  anywhere." 
Suppose  we  had  four  accounts  of  the  battle  of  Monmouth,  and 
upon  examination  we  found  that  they  were  manifestly  independ- 
ent accounts — we  found  striking  indications  that  they  were  from 
eye-witnesses;  we  found  them  all  marked  by  that  artlessness, 
simplicity  and,  straightforwardness  that  carry  conviction;  we 
found  that  they  agreed  substantially  in  their  account  of  the  battle — 
even  though  we  had  no  knowledge  of  the  authorship  or  date  of 
these  accounts,  would  we  not,  in  the  absence  of  any  other  account, 
say,  "  Here  is  a  true  account  of  the  battle  of  Monmouth?  " 

(d)  The  unintentional  evidence  of  words,  phrases  and  acci- 
dental details.  It  often  happens  when  a  witness  is  on  the  stand 
that  the  unintentional  evidence  he  bears  by  words,  phrases  and 
accidental  details  is  more  effective  than  his  direct  testimony, 
because  it  is  not  the  testimony  of  the  witness,  but  the  testimony 
of  the  truth  to  itself.  The  Gospel  stories  abound  in  this  sort  of 
evidence. 

(2)  Luke  24:16 — "But  their  eyes  were  holden  that  they  should 
not  know  him." 

Here  and  elsewhere  we  are  told  that  Jesus  was  not  recog- 
nized at  once  by  His  disciples  when  He  appeared  to  them  after 
His  resurrection.  There  was  no  point  to  be  gained  by  their  tell- 
ing the  story  in  this  way.  They  give  no  satisfactory  explanation, 
of  the  fact.  We  are  left  to  study  it  out  for  ourselves.  Why, 
then,  do  they  tell  it  this  way  ?  Because  this  is  the  way  it  oc- 
curred and  they  are  not  making  up  a  story,  but  telling  what  oc- 
curred. If  they  had  been  making  up  a  story,  they  would  never 
have  made  it  up  this  way. 

(3)  I  Cor.  15:  5-8 — "  And  that  he  was  seen  of  Cephas,  then  of  the 
twelve:  After  that  he  was  seen  of  above  five  hundred  brethren  at 
once;  of  whom  the  greater  part  remain  unto  this  present,  but  some  are 
fallen  asleep.  After  this  he  was  seen  of  James;  then  of  all  the  apos- 
tles. And  last  of  all  he  was  seen  of  me  also,  as  of  one  born  out  of  due 
time." 


The  Resurrection  of  Jesus  Christ  169 

Here,  as  everywhere  else,  Jesus  is  represented  as  appearing 
only  to  His  disciples,  with  the  single  exception  of  His  brother. 
Why  is  it  so  represented  ?  Because  it  so  happened.  If  a  story 
had  been  made  up  years  after,  Jesus  would  certainly  have  been 
represented  as  appearing  to  and  confounding  some,  at  least,  of 
His  enemies. 

(4)  Represented  as  appearing  only  occasionally. 

(5)  Jno.  20: 17 — "Jesus  said  unto  her,  Touch  me  not;  for  I  am  not 
yet  ascended  to  my  Father:  but  go  to  my  brethren,  and  say  unto  them, 
I  ascend  to  my  Father,  and  your  Father;  and  to  my  God,  and  your 
God." 

There  is  no  explanation  of  these  words  "touch  me  not." 
It  has  been  the  puzzle  of  centuries  for  the  commentators  to  ex- 
plain them.  Why  is  it  told  this  way  ?  Because  this  is  the  way 
it  occurred. 

(6)  Jno.  19:34 — "But  one  of  the  soldiers  with  a  spear  pierced  his 
side,  and  forthwith  came  there  out  blood  and  water." 

Why  is  this  told  ?  Modern  physiologists  tell  us  that  the 
physical  explanation  of  this  is  that  Jesus  suffered  from  extrava- 
sation ^f  the  blood,  or,  in  popular  language,  "  a  broken  heart," 
and  that  other  facts  recorded  (as  e.  g.,  the  dying  cry)  prove  the 
same  thing.  But  John  knew  nothing  of  modern  physiology. 
Why  does  he  insert  a  detail  that  it  takes  centuries  to  explain  ? 
Because  he  is  recording  events  as  they  occurred  and  as  he  saw 
them. 

(7)  Jno.  20:24,  25 — "  But  Thomas,  one  of  the  twelve,  called  Didy- 
mus,  was  not  with  them  when  Jesus  came.  The  other  disciples  there- 
fore said  unto  him,  We  have  seen  the  Lord.  But  he  said  unto  them, 
Except  I  shall  see  in  his  hands  the  print  of  the  nails,  and  put  my  finger 
into  the  print  of  the  nails,  and  thrust  my  hand  into  his  side,  I  will  not 
believe." 

This  is  most  true  to  life.  It  is  in  perfect  harmony  with  what 
is  told  of  Thomas  elsewhere,  but  to  make  it  up  would  require  a 
literary  art  that  immeasurably  exceeded  the  possibilities  of  the 
author. 

(8)  Jno.  20:4-6 — "So  they  ran  both  together:  and  the  other  dis- 
ciple did  outrun  Peter,  and  came  first  to  the  sepulchre.  And  he 
stooping  down,  and  looking  in,  saw  the  linen  clothes  lying;  yet  went  he 
not  in.  Then  cometh  Simon  Peter  following  him,  and  went  into  the 
sepulchre,  and  seeth  the  linen  clothes  lie," 


170  What  the  Bible  Teaches: 

This  is  again  in  striking  keeping  with  what  we  know  of  tha 
men.  John,  the  younger,  outruns  Peter,  but  hesitatingly,  i-ev- 
erently,  stops  outside  and  first  looks  in.  But  impetuous,  older 
Peter,  lumbers  on  as  best  he  can  behind,  but  when  once  he  reaches 
the  tomb,  never  waits  a  moment  outside,  but  plunges  in.  Who 
was  the  literary  artist  who  had  the  skill  to  make  this  up,  if  it  did 
not  happen  just  so  ? 

(9)  Jno.  21:7 — "Therefore  that  disciple  whom  Jesus  loved  saith 
unto  Peter,  It  is  the  Lord.  Now  when  Simon  Peter  heard  that  it  was 
the  Lord,  he  girt  his  fisher's  coat  unto  him,  (for  he  was  naked,)  and 
did  cast  himself  into  the  sea." 

Here,  again,  we  have  the  unmistakable  marks  of  truth. 
John,  the  man  of  quick  perception,  is  the  first  to  recognize  his 
Loi^d.  Peter,  the  man  of  impetuous  and  unthinking  devotion, 
so  soon  as  he  is  told  who  it  is,  tumbles  into  the  water  and  swims 
ashore  to  meet  hira.     Was  this  made  up  ? 

(10)  Jno.  20  :  15 — "Jesus  saith  unto  her,  Woman,  why  weepest 
thou  ?  whom  seekest  thou  ?  She  supposing  him  to  be  the  gardener, 
saith  unto  liim,  Sir,  if  thou  have  borne  him  hence,  tell  me  where  thou 
hast  laid  liim,  and  I  will  take  liim  away." 

Here  is  surely  a  touch  that  surpasses  the  art  of  any  man 
of  that  day  or  any  day.  Mary,  with  a  woman's  love,  forgets  a 
woman's  weakness  and  cries,  "  Tell  me  where  thou  hast  laid  him, 
and  /  will  take  him  away. "  Of  course  she  lacked  the  strength 
to  do  it,  but  woman's  love  never  stops  at  impossibilities.  Was 
this  made  ujd  ? 

(11)  Mark  16:7 — "  But  go  your  way,  tell  his  disciples  and  Peter 
that  he  goeth  before  you  into  Galilee:  there  shall  ye  see  him,  as  he 
said  unto  you." 

*' And  Peter,"  Why  <'And  Peter"?  No  explanation  is 
vouchsafed,  but  reflection  shows  it  was  the  utterance  of  love 
toward  a  despondent  and  despairing  disciple  who  had  thrice  de- 
nied his  Lord  and  would  not  think  himself  included  in  a  general 
invitation.     Was  this  made  up  ? 

(12)  Jno.  20:  27-29—"  Then  saith  he  to  Thomas,  Reach  hither  thy 
finger,  and  behold  my  hands;  and  reach  hither  thy  hand,  and  thrust  it 
into  my  side,  and  be  not  faithless,  but  believing.  And  Thomas  said 
unto  him,  My  Lord  and  my  God.  Jesus  saith  unto  him,  Thomas,  be- 
cause thou  hast  seen  me,  thou  hast  believed:  blessed  are  ihey  that 
have  not  seen  and  yet  have  believed." 


The  Resunection  of  Jesus  Christ  171 

The  action  of  Thomas  here  is  too  natural  and  the  rebuke  of 
Jesus  too  characteristic  to  be  attributed  to  the  art  of  some  master 
of  fiction. 

(13)  Jno.  21:  21,  22 — "  Peter  seeing  him  saith  to  Jesus,  Lord,  and 
what  shall  this  man  do  ?  Jesus  saith  unto  him,  If  I  will  that  he  tarry 
till  I  come,  what  is  that  to  thee  ?  follow  thou  me." 

This,  too,  is  a  characteristic  rebuke  on  Jesus'  part. 

(Compare  Luke  13:  23,  24— "  Then  said  one  unto  him.  Lord,  are 
there  few  that  be  saved  ?  And  he  said  unto  them.  Strive  to  enter  in 
at  the  strait  gate:  for  many,  I  say  unto  you,  will  seek  to  enter  in,  and 
shall  not  be  able.") 

Jesus  never  answered  questions  of  speculative  curiosity  but 
always  pointed  the  questioner  to  his  own  immediate  duty. 

(14)  Jno.  21:15-17 — "So  when  they  had  dined,  Jesus  saith  to 
Simon  Peter,  Simon,  son  of  Jonas,  lovest  thou  me  more  than  these  ? 
He  saith  unto  him.  Yea,  Lord,  thou  knowest  that  I  love  thee.  He 
saith  unto  him,  Feed  my  lambs.  He  saith  unto  him  again  the  second 
time,  Simon,  son  of  Jonas,  lovest  thou  me  ?  He  saith  unto  him.  Yea, 
Lord:  thou  knowest  that  I  love  thee.  He  saith  unto  him.  Feed  my 
sheep.  He  saith  unto  him  the  third  time,  Simon,  son  of  Jonas,  lovest 
thou  me  ?  Peter  was  grieved  because  he  said  unto  him  the  third  ti?ne, 
Lovest  thou  me  ?  And  he  said  unto  him.  Lord,  thou  knowest  all 
things;  thou  knowest  that  I  love  thee.  Jesus  saith  unto  him.  Feed  my 
sheep." 

There  is  no  explanation  of  why  Jesus  asked  three  times  or 
why  Peter  was  grieved  because  Jesus  did  ask  three  times.  We 
must  read  this  in  the  light  of  the  thrice-repeated,  threefold  de- 
nial to  understand  it.  But  the  author  does  not  tell  us  so.  He 
surely  would  if  he  had  been  making  this  up  with  this  fact  in 
view.     He  is  simply  reporting  what  actually  occurred. 

(15)  Appropriateness  of  the  way  in  which  Jesus  revealed  Him- 
self to  different  persons  after  His  resurrection — 

To  Mary: 

Jno.  20:  16 — "Jesus  saith  unto  her,  Mary.     She  turned  herself,  and 
saith  unto  him,  Rabboni;  which  is  to  say,  Master." 

What  a  delicate  touch  of  nature  !  Up  to  this  point  Mary 
had  not  recognized  her  Lord,  but  in  that  one  word,  "Mary," 
uttered  as  no  other  but  He  had  ever  uttered  it,  she  knew  Him 
and  fell  at  His  feet  and  tried  to  clasp  them,  crying  "Rabboni.'* 
Was  that  made  up  ? 


1 


172  What  the  Bible  Teaches 

To  THE  Two: 

Luke  24: 30,  31 — "And  it  came  to  pass,  as  he  sat  at  meat  with  the«J, 

he  took  bread,  and  blessed  it,  and  brake,  and  gave  to  them.  And  tiieii 
eyes  were  opened,  and  they  knew  him;  and  he  vanished  out  of  their 
sight." 

Knew  Him  in  the  breaking  of  bread.  "Why  ?  The  evangelist 
ventures  no  explanation.  But  we  easily  read  between  the  lines 
that  there  was  a  something  so  characteristic  in  the  way  he  re- 
turned thanks  at  meals,  so  real  and  so  different  from  the  way  in 
which  they  had  ever  seen  any  other  do  it,  that  they  knew  Him  at 
once  by  that.     Is  that  made  up  ? 

To  Thomas: 

Jno.  20:  25-28 — "The  other  disciples  therefore  said  unto  him,  We 
have  seen  the  Lord.  But  he  said  unto  them.  Except  I  shall  see  in  his 
hands  the  print  of  the  nails,  and  put  my  finger  into  the  print  of  the 
nails,  and  thrust  my  hand  into  his  side,  I  will  not  believe.  And  after 
eight  days  again  his  disciples  were  within,  and  Thomas  with  them: 
then  came  Jesus,  the  doors  being  shut,  and  stood  in  the  midst,  and 
said,  Peace  be  unto  you.  Then  said  he  to  Thomas,  Reach  hither  thy 
finger  and  behold  my  hands;  and  reach  hither  thy  hand,  and  thrust  it 
into  my  side;  and  be  not  faithless,  but  believing." 

To  John  and  Peter: 

Jno.  21:  5-7 — "  Then  Jesus  saith  unto  them,  Children,  have  ye  any 
meat  ?  They  answered  him.  No.  And  he  said  unto  them,  Cast  the 
net  on  the  right  side  of  the  ship,  and  ye  shall  find.  They  cast  there- 
fore and  now  they  were  not  able  to  draw  it  for  the  multitude  of  fishes. 
Therefore  that  disciple  whom  Jesus  loved  saith  unto  Peter,  It  is  the 
Lord.  Now  when  Simon  Peter  heard  that  it  was  the  Lord,  he  girt  his 
fisher's  coat  unto  him  (for  he  was  naked),  and  did  cast  himself  into  the 
sea." 

To  Thomas,  the  man  of  sense,  He  makes  Himself  known  by 
sensible  proof.  To  John  and  Peter  as  at  the  first  by  a  mirac- 
ulous draught  of  fishes. 

(16)  Jno,  20:7 — "And  the  napkin  that  was  about  his  head,  not 
lying  with  the  linen  clothes,  but  wrapped  together  in  a  place  by 
itself." 

How  strange  that  this  little  detail  is  added  to  the  story  with 
absolutely  no  attempt  of  saying  why.  But  how  deeply  signifi- 
cant this  little  unexplained  detail  is.  In  that  supreme  moment 
when  the  breath  of  God  passes   over  and  through  that  cold  and 


The  Resurrection  of  Jesus  Christ  173 

silent  clay,  and  Jesus  rises  triumphant  over  death  and  Satan, 
there  is  no  excitement  upon  His  part,  but  with  that  same  majestic 
self-composui'e  and  serenity  that  marlced  His  whole  life,  absolutely 
without  human  haste  or  flurry  or  disoi'der.  He  even  rolls  up  the 
napkin  that  was  about  His  head  and  lays  it  away  in  an  orderly 
manner  by  itself.     Was  that  made  up  ? 

These  are  little  things,  but  it  is  from  that  very  fact  that  they 
gain  much  of  their  significance.  It  is  in  just  such  little  things 
that  a  fiction  would  disclose  itself.  Fiction  beti-ays  its  difference 
from  fact  in  the  minute.  But  the  more  microscopically  we  ex- 
amine the  Gospel  Narrative  the  more  we  become  impressed  with 
its  truthfulness.  The  artlessness  and  naturalness  of  the  nar- 
rative surpass  all  art. 

Third. — The  Circumstantial  Evidence. 

There  are  certain  unquestionable  facts  of  history  that 
demand  the  Resurrection  of  Christ  to  account  for  them. 

(1)  Beyond  a  question  the  foundation  truth  preached  in  the 
early  years  of  the  Church's  history  was  the  Resurrection. 

(a)  "Why  should  the  Apostles  use  this  as  the  corner-stone  of 
their  creed  if  not  well  attested  and  firmly  believed  ? 

{b)  If  Jesus  had  not  risen  there  would  have  been  some  evi- 
dence  He  had  not.  But  the  Apostles  went  up  and  down  the  very 
city  where  He  had  been  crucified,  and  proclaimed  right  to  the  face 
of  His  slayers  that  He  had  been  raised  and  no  one  could  produce 
evidence  to  the  contrary.  The  best  they  could  do  was  to  say  that 
the  guards  went  to  sleep  and  the  disciples  stole  the  body.  But  if 
they  had  stolen  the  body  they  would  have  known  it,  and  the 
great  moral  transformation  in  the  disciples  would  remain  unac- 
counted for. 

(2)  The  change  in  the  day  of  rest.  Changed  by  no  express 
decree  but  by  general  consent.  In  the  Bible  days  we  find  the  dis- 
ciples meeting  on  the  first  day. 

Acts  20:  7 — "  And  upon  the  first  day  of  the  week,  when  the  dis- 
ciples came  together  to  break  bread,  Paul  preached  unto  them,  ready 
to  depart  on  the  morrow;  and  continued  his  speech  until  midnight." 

I  Cor.  16:  2 — "  Now  the  first  day  of  the  week  let  every  one  of  you 
lay  by  him  in  store,  as  God  hath  prospered  him,  that  there  be  no 
gatherings  when  I  come." 


174  What  the  Bible  Teaches 

(3)  The  change  in  the  disciples.  From  blank  and  uttei? 
despair  to  a  courage  nothing  could  shake,  {e.  </.,  Peter.  Acts  4: 
19,  20;  5:  29.  James  the  Loi'd's  brother.)  Such  a  sudden 
and  radical  change  demands  an  explanation.  Nothing  short  of 
the  fact  of  the  Resurrection  will  explain  it. 

These  unquestionable  facts  are  so  impressive  and  so  conclu- 
sive that  infidel  and  Jewish  scholars  admit  that  the  Apostles  be- 
lieved that  Jesus  rose  from  the  dead.  Baur  admits  this.  Even 
Strauss  says:  "Only  this  much  need  be  acknowledged — that  the 
Apostles  firmly  believed  that  Jesus  had  arisen."  Schenkel  says: 
"It  is  an  indisputable  fact  that  in  the  early  morning  of  the  first 
day  of  the  week  following  the  crucifixion,  the  grave  of  Jesus  was 
found  empty.  *  *  *  It  is  a  second  fact  that  the  disciples  and 
other  members  of  the  apostolic  communion  were  convinced  that 
Jesus  was  seen  after  the  crucifixion."  These  admissions  are  fatal 
to  the  rationalists  who  make  them. 

The  question  at  once  arises ,  Whence  this  conviction  and 
belief  ?  Renan  attempts  an  answer  by  saying:  "The  passion  of 
a  hallucinated  woman  (Mary)  gives  to  the  world  a  resurrected 
God."  (Renan,  "Lifeof  Jesus,"  p.  357.)  Butweanswer:  "The 
passion  of  a  hallucinated  woman"  is  not  equal  to  this  task. 
There  was  a  Matthew  and  Thomas  in  the  apostolic  company  to  be 
convinced,  and  a  Paul  outside  to  be  converted.  It  takes  more 
than  the  passionate  hallucination  of  a  woman  to  convince  a  Jew 
taxgatherer,  a  stubborn  unbeliever,  and  a  fierce  and  conscien- 
tious enemy. 

Strauss  tries  to  account  for  it  by  inquiring  whether  the  ap- 
pearances may  not  have  been  visionary.  We  answer:  "There 
was  no  subjective  starting-point  for  such  visions  in  the  Apostles, 
and  furthermore  eleven  men  do  not  have  the  same  visions  at  the 
same  time,  much  less  five  hundred."     (1  Cor.  15:  6.) 

A  third  attempt  at  an  explanation  is  that  Jesus  was  not 
really  dead.  To  sustain  this  view  appeal  is  made  to  the  short 
time  He  hung  on  the  cross,  and  that  history  tells  of  one  in  the 
time  of  Josephus  taken  down  fi'om  the  cross  and  nursed  back  to 
life.  In  reply,  we  say:  Fh'st — Remember  the  events  that  pre- 
ceded the  crucifixion  and  the  physical  condition  in  which  they 
left  Jesus.  Remember,  too,  the  water  and  the  blood — the  broken 
heart.     Second — His  enemies   would  and   did  take  «.ll  necessary 


The  Resurrection  of  Jesus  Christ  175 

precautions.  (Jno.  19:  34.)  Third — If  Jesus  had  been  merely 
resuscitated  he  would  have  been  so  weak,  such  an  utter  physical 
wreck — as  was  the  man  cited  in  proof — that  His  reappearance 
would  have  been  measured  at  its  real  value.  Fourth — The 
Apostles  would  have  known  how  they  brought  Him  back  to  life, 
and  the  main  fact  to  account  for,  the  change  in  them,  would 
remain  unaccounted  for.  Fifth — Still,  the  moral  difficulty  is 
greatest  of  all.  If  it  was  merely  a  case  of  resuscitation,  then 
Jesus  tried  to  palm  himself  off  as  one  risen  from  the  dead  when 
He  knew  He  was  nothing  of  the  sort.  He  was  an  arch  impostor, 
and  the  whole  Christian  system  rests  on  a  fraud.  It  is  impossible 
to  believe  that  such  a  system  of  religion  as  that  of  Jesus  Christ, 
embodying  such  exalted  pi-ecepts  and  principles  of  truth,  purity 
and  love  <' originated  in  a  deliberately  planned  fraud."  No  one 
whose  own  heart  is  not  cankered  by  fraud  and  trickery  can  be- 
lieve Jesus  an  impostor  and  His  religion  founded  upon  fraud. 

We  have  eliminated  all  other  possible  suppositions ;  we  have  but 
one  left:  Jesus  really  was  raised  from  the  dead  the  third  day.  The 
desperate  straits  to  which  those  who  attempt  to  deny  it  are 
driven  are  in  themselves  proof  of  the  fact.  Furthermore,  if  the 
Apostles  really,  firmly  believed,  as  is  admitted,  that  Jesus  arose 
from  the  dead,  they  had  some  facts  upon  which  they  founded  their 
belief.  These  are  the  facts  they  would  have  related  in  recount- 
ing the  story  and  not  have  made  up  a  story  out  of  imaginary  in- 
cidents. But,  if  the  facts  wei'e  as  recounted  in  the  Gospels,  there 
is  no  possible  escaping  the  conclusion  that   Jesus  actually  arose. 

We  have,  then,  several  independent  lines  of  argument  point- 
ing to  the  i-esurrection  of  Christ  from  the  dead.  Taken  separately 
they  satisfactorily  prove  the  fact.  Taken  together  they  consti- 
tute an  argument  that  makes  doubt  of  the  resurrection  of  Christ 
impossible  to  a  candid  man. 

There  is  really  but  one  weighty  objection  to  the  doctrine  that 
Christ  arose  from  the  dead — i.  e.,  ''That  there  is  no  conclusive 
evidence  that  any  other  ever  arose."  To  this  a  sufficient  answer 
would  be:  Even  if  it  were  certain  that  no  other  ever  arose,  the 
life  of  Jesus  was  unique.  His  nature  was  unique.  His  mission  was 
unique.  His  history  was  unique,  and  it  is  not  to  be  wondered  at, 
but  to  be  expected,  that  the  issue  of  His  life  should  also  be 
unique. 


176  What  the  Bible  Teaches 

IL    The  Importance  of  the  Resurrection  of  Jesus  Christ- 

Fin  ST  PROPOSITIOX:  The  Resurrection  of  Jesus  Christ  u 
meyUioned  directly  lOJf  or  more  times  in  t/ie  Xew  Testament 
(Under  word"  raised,"  37;  "  raise,  "1 ;"  rise,"  10;  "risen,"21; 
«'rose,"6;  "rising,"!;  "life,"  1;  "alive,"2;  "liveth,"  6; 
•♦brought  again,"  1;  " quickened, "  3 ;  "begotten,"  1;  "  resur- 
rection," 11.) 

{2)  Acts  1:21,  22 — "Wherefore  of  these  men  which  have  com- 
panied  with  us  all  the  time  that  the  Lord  Jesus  went  in  and  out  among 
us,  beginning  from  the  baptism  of  John,  unto  the  same  day  that  he  was 
taken  up  from  us,  must  one  be  ordained  /<?  dir  a  witness  with  us  of  his 
resurrection.^^ 

Acts  2:  24,  29-32 — "  Whom  God  hath  raised  up,  having  loosed  the 
pains  of  death:  because  it  was  not  possible  that  he  should  be  holden  of 
it.  Men  and  brethren,  let  me  freely  speak  unto  you  of  the  Patriarch 
David,  that  he  is  both  dead  and  buried,  and  his  sepulchre  is  with  us 
unto  this  day.  Therefore  being  a  prophet,  and  knowing  that  God  had 
sworn  with  an  oath  to  him,  that  of  the  fruit  of  his  loins,  according  to 
the  flesh,  he  would  raise  up  Christ  to  sit  on  his  throne:  He  seeing 
this  before,  spake  of  the  7-esurrection  of  Christ,  that  his  soul  was  not 
left  in  hell,  neither  his  flesh  did  see  corruption.  This  fesus  hath  God 
raised  up,  whereof  we  all  are  witnesses ." 

Acts  4:  33 — "And  with  great  power  gave  the  apostles  witness  of  the 
resurrection  of  the  Lord  Jesus:  and  great  grace  was  upon  them  all." 

Acts  17:  iS — "Then  certain  philosophers  of  the  Epicureans,  and  of 
the  Stoics,  encountered  him.  And  some  said.  What  will  this  babbler 
say?  other  some.  He  seemeth  to  be  a  setter  forth  of  strange  gods:  be- 
cause he  preached  unto  them  fesus,  and  the  resurrection." 

Acts  23:  6 — "  But  when  Paul  perceived  that  the  one  part  were  Sad- 
ducees,  and  the  other  Pharisees,  he  cried  out  in  the  council.  Men  and 
brethren,  I  am  a  Pharisee,  the  son  of  a  Pharisee:  of  the  hope  and  res- 
urrection of  the  dead  I  am  called  in  question." 

I  Cor.  15:  15 — "Yea,  and  we  are  found  false  witnesses  of  God;  be- 
cause we  have  testified  of  God  that  he  raised  up  Christ:  whom  he 
raised  not  up,  if  so  be  that  the  dead  rise  not." 

SECOND  PROPOSITIOX:  The  Resurrection  of  Jesus  Christ 
teas  the  most  prominent  and  cardinal  point  in  the  apostolic  testi- 
mony. 

The  Resurrection  of  Jesus  Christ   had  a  prominence  in    the 
apostolic  teaching  that  it  has  not  in  modern  preaching. 

(3)  I  Cor.  15:  I,  3,  4 — "  Moreover,  brethren,  I  declare  unto  you  the 
gospel  which  I  preached  unto  you,  which  also  ye  have  received,  and 


The  Resurrection  of  Jesus  Christ  177 

wherein  ye  stand:  For  I  delivered  unto  you  first  of  all  that  which  I 
also  received,  how  that  Christ  died  for  our  sins  according  to  the  scrip- 
tures; and  that  he  was  buried,  and  that  he  rose  again  the  third  day 
according  to  the  scriptures." 

THIRD  PROPOSITION:     The   Resurrection  of  Jesus    Christ  is 
one  of  the  two  fundamental  truths  of  the  Gospel. 

Gospel  preachers  nowadays  preach  the  gospel  of  the  Crucifix- 
ion, the  Apostles  preached  the  gospel  of  the  Resurrection  as  well. 
(2  Tim.  2:  8 — "  Remember  that  Jesus  Christ  of  the  seed  of  David 
was  raised  from  the  dead,  according  to  my  gospel.")  The  Cruci- 
fixion loses  its  meaning  without  the  Resurrection.  Without  the 
Resurrection  the  death  of  Christ  was  only  the  heroic  death  of  a 
noble  martyr;  with  the  Resurrection  it  is  the  atoning  death  of 
the  Son  of  God.  It  shows  that  death  to  be  of  sufficient  value  to 
cover  all  our  sins,  for  it  was  the  sacrifice  of  the  Son  of  God.  In 
it  we  have  an  all-sufficient  ground  for  knowing  that  the  blackest 
fin  is  atoned  for.  My  sin  may  be  as  high  as  the  highest  moun- 
lain,  but  the  sacrifice  that  covers  it  is  as  high  as  the  highest 
Leaven;  my  guilt  may  be  as  deep  as  the  ocean,  but  the  atonement 
♦ihat  swallows  it  up  is  as  deep  as  eternity. 

(4)  I  Cor.  15:14,  17 — "And  if  Christ  be  not  risen,  then  is  our 
preaching  vain,  and  your  faith  is  also  vain.  And  if  Christ  be  not 
raised,  your  faith  is  vain;  ye  are  yet  in  your  sins." 

FOURTH  PROPOSITION:  Disprove  the  Resurrection  of  Jesus 
Christ  and  Christian  faith  is  vain. 

(The  two  Greek  words  used  in  passages  quoted  above  mean 
"  empty  "  and  *' forceless.") 

On  the  other  hand,  as  we  shall  shortly  see  (under  "Results 
of  the  Resurrection"),  if  Jesus  Christ  did  rise,  Christian  preaching 
and  Christian  faith  rest  upon  a  solid  and  unassailable  foundation 
of  fact. 

(5)  Rom.  10:9,  10 — "That  if  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  hath  raised 
him  from  the  dead,  thou  shalt  be  saved.  For  with  the  heart  man 
believeth  unto  righteousness;  and  with  the  mouth  confession  is  made 
unto  salvation." 

FIFTH  PROPOSITION:  The  doctrine  of  the  Resurrection  of 
Jesus  Christ  has  power  to  save  anyone  who  believes  it  with  the 
heart. 


T78  What  the  Bible  Teaches 

(6)  Phil.  3:8-10 — "Yea  doubtless,  and  I  count  all  things  but  loss 
for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord:  fot 
whom  I  have  suffered  the  loss  of  all  things,  and  do  count  them  but 
dung,  that  I  may  win  Christ,  and  be  found  in  him  not  having  mine  own 
righteousness,  which  is  of  the  law,  but  that  which  is  through  the  faith 
of  Christ,  the  righteousness  which  is  of  God  by  faith:  That  I  may 
know  him,  and  the  power  of  his  resurrection,  and  the  fellowship  of  his 
sufferings,  being  made  conformable  unto  his  death." 

SIXTH  PROPOSITION:  To  know  the  power  of  Christ's  Resur- 
rection is  one  of  the  highest  ambitions  of  the  intelligent  believer^ 
to  attain  which  he  sacrifices  all  things  and  cou?its  them  but 
refuse. 

The  importance  of  the  Resurrection  of  Jesus  Christ  will 
come  out  still  further  when  we  come  to  study  the  '*  Results  of  His 
Resurrection." 

in.    The  Manner  of  the  Resurrection  of  Jesns  Christ. 

(i)  Acts  2: 24,  32 — "  Whom  God  hath  raised  up,  having  loosed  the 
pains  of  death:  because  it  was  not  possible  that  he  should  be  hoiden  of 
it.     This  Jesus  hath  God  raised  up,  whereof  we  all  are  witnesses.  " 

Acts  10:40 — "Him  God  raised  up  the  third  day,  and  showed  him 
ftpenly." 

Acts  13:30 — "  But  God  raised  him  from  the  dead." 

Rom.  10:  9 — "That  if  thou  shalt  confess  with  thy  mouth  the  Lord 
Jesus,  and  shalt  believe  in  thine  heart  that  God  raised  him  from  the 
dead,  thou  shalt  be  saved." 

Col.  2: 12 — "  Buried  with  him  in  baptism,  wherein  also  ye  are  raised 
with  him  through  the  faith  of  the  operation  of  God,  who  hath  raised 
him  from  the  dead." 

Eph.  1:19,  20 — "And  what  is  the  exceeding  greatness  of  his 
power  to  US-ward  who  believe,  according  to  the  working  of  his  mighty 
power,  which  he  wrought  in  Christ,  when  he  raised  him  from  the  dead, 
and  set  him  at  his  own  right  hand  in  the  heavenly  places." 

FIRST  PROPOSITION:  God  raised  up  Jesus  Christ  from  the 
dead  by  the  v^orking  of  the  strength  of  His  might. 

It  was  not  so  much  that  Jesus  Christ  arose  as  that  God 
raised  Him.  It  was  God  who  put  forth  the  might,  it  was  God 
who  loosed  the  pains  of  death.  He  was  raised  by  an  act  of  power 
from  without  and  not  by  the  fulness  of  life  within.  He  laid 
down  His  life  to  the  fullest  extent,  He  was  in  the  fullest  sense 
dead,  and  it  took  the  strength  of  God's  might  to  raise  Him. 


The  Resurrection  of  Jesus  Christ  179 

(2)  J110.  20:  27 — "  Then  saith  he  to  Thomas,  Reach  hither  tb}'  fin- 
ger, and  behold  my  hands;  and  reach  hither  thy  hand,  and  thrust  it 
into  my, side;  and  be  not  faithless,  but  believing." 

Acts  10:40,  41 — "Him  God  raised  up  the  third  day,  and  showed 
him  openly;  Not  to  all  the  people,  but  unto  witnesses  chosen  before  of 
God,  even  to  us,  who  did  eat  and  drink  with  him  after  he  rose  from  the 
dead." 

Luke  24:  39 — "  Behold  my  hands  and  my  feet,  that  it  is  I  myself; 
handle  me,  and  see;  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me 
have." 

Luke  24: 15,  18 — "And  it  came  to  pass,  that,  while  they  communed 
together  and  reasoned,  Jesus  himself  drew  near,  and  went  with  them. 
And  one  of  them,  whose  name  was  Cleopas,  answering  said  unto  him, 
Art  thou  only  a  stranger  in  Jerusalem,  and  hast  not  known  the  things 
which  are  come  to  pass  there  in  these  days  ?  " 

Jno.  20:  14,  15 — "And  when  she  had  thus  said,  she  turned  herself 
back,  and  saw  Jesus  standing,  and  knew  not  that  it  was  Jesus.  Jesus 
saith  unto  her,  Woman,  why  weepest  thou?  whom  seekest  thou?  She, 
supposing  him  to  be  the  gardener,  saith  unto  him.  Sir,  if  thou  have 
borne  him  hence,  tell  me  where  thou  hast  laid  him,  and  I  will  take  him 
away." 

SECOND  PROPOSITION:  Jesus  Christ,  after  His  resurrection, 
ate  and  drank,  had  hands,  feet,  flesh  and  bones,  and  all  the 
appearance  of  a  man. 

(3)  Jno.  21:4,  12 — "  But  when  the  morning  was  now  come,  Jesus 
stood  on  the  shore;  but  the  disciples  knew  not  that  it  was  Jesus.  Jesus 
saith  unto  them,  Come  and  dine.  And  none  of  the  disciples  durst  ask 
him,  Who  art  thou?  knowing  that  it  was  the  Lord." 

THIRD  PROPOSITION :  Jesus  Christ's  resurrection  appearance 
was  so  differeyit  from  His  earthly  appearance  as  not  to  be  clearly 
recogiiizable  by  His  intimate  friends. 

(4)  Jno.  20:  19,  26 — "  Then  the  same  day  at  evening,  being  the  first 
day  of  the  week,  when  the  doors  were  shut  where  the  disciples  were 
assembled  for  fear  of  the  Jews,  came  Jesus  and  stood  in  the  midst,  and 
saith  unto  them.  Peace  be  unto  you." 

Luke  24:  31 — "And  their  eyes  were  opened,  and  they  knew  him; 
and  he  vanished  out  of  their  sight." 

FO  UR  TH  PR 0 POSITION:  Jesus  Christ' s  resurrection  body  was 
of  such  a  character  that  He  could  appear  in  a  room,  where  the 
doors  were  shut  and  could  vanish  from  the  sight  of  men.  It  was 
not  subject  to  some  of  the  limitations  under  which  ordinary 
earthly  bodies  exist  and  act 


l8o  What  the  Bible  Teaches 

(5)  Phil.  3:  21—"  Who  shall  change  our  vile  body,  that  it  may  b« 
fashioned  like  unto  his  glorious  body,  according  to  the  working  wherebj 
he  is  able  even  to  subdue  all  things  unto  himself."  (Compare  i  Cor: 
15,  42-49,  50: — "  So  also  is  the  resurrection  of  the  dead.  It  is  sown  in 
corruption,  it  is  raised  in  incorruption:  It  is  sown  in  dishonor,  it  is 
raised  in  glory:  it  is  sown  in  weakness,  it  is  raised  in  power:  It  is  sown 
a  natural  body,  it  is  raised  a  spiritual  body.  There  is  a  natural  body, 
and  there  is  a  spiritual  body.  And  so  it  is  written:  The  first  man 
Adam  was  made  a  living  soul;  the  last  Adam  was  made  a  quickening 
spirit.  Howbeit  that  was  not  first  which  is  spiritual,  but  that  which  is 
natural;  and  afterward  that  which  is  spiritual.  The  first  man  is  of  the 
earth,  earthy:  the  second  man  is  the  Lord  from  heaven.  As  is  the 
earthy,  such  are  they  also  that  are  earthy:  and  as  is  the  heavenly, 
such  are  they  also  that  are  heavenly.  And  as  we  have  borne  the  im- 
age of  the  earthy,  we  shall  also  bear  the  image  of  the  heavenly.  Now 
this  I  say,  brethren,  that  flesh  and  blood  cannot  inherit  the  kingdom 
of  God;  neither  doth  corruption  inherit  incorruption.") 

^IFTE  PROPOSITION:  Jesus  Christ  had  a  transformed  body, 
incorruptible,  glorious,  mighty,  spiritual,  heavenly,  not  flesh 
AND  BLOOD  ('■'■  flesh  and  bones"  is  not  ^^ flesh  and  blood"). 

rV,    The  Results  of  the  Resurrection  of  Jesus  Christ. 

(1)  I  Pet.  1:21,  R.V — "Who  through  him  are  believers  in  God 
who  raised  him  from  the  dead,  and  gave  him  glory;  so  that  your  faith 
and  hope  might  be  in  God." 

FIRST  PROPOSITION:  Through  Jesus  Christ  men  became  be- 
lievers in  God  who  raised  Him  from  the  dead.  By  the  resurrec- 
tion of  Jesus  Christ  a  solid  foundation  is  laid  for  our  faith  in 
God. 

Men  have  been  looking  constantly  for  proofs  of  the  existence 
and  character  of  God.  There  is  the  argument  from  the  marks  of 
creative  intelligence  and  design  in  the  material  univei'se,  the 
argument  from  tlie  evidence  of  an  intelligent  guiding  hand  in 
human  history,  the  ontological  argument,  etc.,  but  the  resurrec- 
tion of  Jesus  Christ  points  with  unerring  certainty  to  the  exist- 
ence, power  and  holiness  of  the  Gorl  who  raised  Him.  On  the 
other  hand,  if  Christ  be  not  raised  our  faith  is  vain.  (1  Cor.  15: 
17 — "And  if  Christ  be  not  raised,  your  faith  is  vain;  ye  are  yet 
in  your  sins.")  My  belief  in  the  God  of  the  Bible  is  not  a  felici- 
tous fancy,  it  is  a  fixed  faith  resting  upon  an  incontrovertibly 
firm  fact. 


The  Resurrection  of  Jesus  Christ  l8i 

(2)  1  Pet.  1:3,  4,  R.V. — "  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  according  to  his  great  mercy  begat  us  again 
unto  a  living  hope  by  the  resjtrrection  of  Jesus  Christ  from  the  dead, 
unto  an  inheritance  incorruptible,  and  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you." 

SECOND  PROPOSITION:     By  the  Resurrection  of  Jesus  Christ. 

believers  are  begotten  again  unto  a  living  hope^  unto  an  inherit. 

ance  incorruptible,    and  undefiled,    and  that  fadeth  not  away, 

reserved  in  heaven. 

The  Resurrection  of  Jesus  Christ  is  the  truth  which,  made 
living  in  our  hearts  by  the  Holy  Spirit,  results  in  the  "nev?  birth 
unto  a  living  hope,  and  an  incorruptible,  etc.,  inheritance." 
(Compare  Rom.  10:  9.)  Through  our  believing  in  a  Risen  and 
Living  Christ,  Christ  begins  to  live  in  us.  The  Resurrection  oi 
Christ  also  forms  a  firm  foundation  of  fact  upon  which  to  build 
our  hope  for  the  futui'e. 

{3)  Rom.  i:  4 — "And  declared  to  be  the  Son  of  God  with  power, 
according  to  the  spirit  of  holiness,  by  the  resurrection  from  the  dead." 

THIRD  PROPOSITION:  By  His  Resurrection  Jesus  Christ  is 
declared  (or  openly  appointed  or  designated)  to  be  the  Son  of 
God  with  power. 

The  claim  that  Jesus  made  was  that,  while  even  the  greatest 
and  best  of  the  prophets  were  only  servants.  He  was  a  Son,  a  be- 
loved and  only  one  of  the  Father.  That  while  other  faithful  mes- 
sengers were  only  servants  in  the  kingdom  of  God,  it  belonged  to 
Himself  as  His  own  inheritance.  (Mark  12:  6,  7.)  That  He  was 
one  with  the  Father,  and  that  men  should  honor  Him  "even  as 
they  honor  the  Father."  (Jno.  10:  30;  Jno.  5:  23,  R.V.)  By 
raising  Christ  from  the  dead  God  set  His  seal  to  this  claim. 
Others,  it  is  true,  have  been  raised  from  the  dead  by  God's 
power,  but  they  made  no  such  claim  as  this  prior  to  their  death. 
But  Jesus  made  this  extraordinary  claim;  was  put  to  death  for 
making  it;  previous  to  His  death  claimed  that  God  would  raise 
Him  again  the  third  day.  God  did  so,  and  thus  affirmed  the  claim 
of  Jesus  Christ,  and  announced  to  all  ages  in  a  way  more  con- 
vincing and  satisfying  than  an  audible  voice  from  heaven,  "Jesus 
Christ  is  my  Son  and  all  men  must  honor  the  Son  even  as  they 
honor  me."  The  admission  of  the  Resurrection  of  Jesus  Christ 
leads  logically  to  the  admission  of  His  deity. 


1 82  What  the  Bible  Teaches 

(4)  Acts  17:  31 — "  Because  he  hath  appointed  a  day,  in  the  which 
he  will  judge  the  world  in  righteousness  by  that  man  whom  he  hath 
ordained;  whereof  he  hath  given  assurance  unto  all  men  in  that  he 
hath  raised  him  from  the  dead." 

FOURTH  PROPOSITION:  By  the  Resurrection  of  Jesus  Christ 
God  '■^  has  given  assurance  unto  all  men,"  that  '■'■He  will  judge 
the  world  in  righteousness  by  '■'^  Jesus  Christ.''^ 

Jesus  Christ  claimed  that  God  would  judge  the  world  by 
Him.  (Jno.  5:  22,  27-29.)  By  raising  Christ  from  the  dead  God 
has  set  His  seal  to  that  claim.  If  men  ask  me  how  I  know  there 
is  a  judgment  day  coming  when  Christ  shall  judge  the  world  in 
righteousness,  I  reply  because  I  know  Jesus  Christ  arose.  The 
sure  fact  of  the  Resurrection  of  Jesus  Christ  in  the  past,  points 
unerringly  forward  to  the  sm-e  coming  of  judgment  in  the  future. 
Belief  in  a  judgment  day  is  no  guess  of  theologians,  it  is  a  posi- 
tive faith  founded  upon  a  proved  fact. 

(5)  Rom.  4:25 — "Who  was  delivered  for  our  offenses,  and  was 
raised  again  for  our  justification." 

FIFTH  PROPOSITION:  By  the  Resurrection  of  Jesus  Christ 
believers  in  Hi?n  are  justified — i.  e.,  declared  righteous. 

{a)  Christ  gave  His  life  a  propitiation  for  believers.  He 
*' was  delivered  up  for  our  transgressions."  The  Resurrection 
settles  it  beyond  a  peradventure  that  God  has  accepted  the 
propitiation.  The  Resurrection  is  God's  declaration  of  His  ac- 
ceptance of  the  propitiation,  and  is,  therefore,  the  declaration  of 
our  justification.  When  another  agrees  to  settle  for  my  i-esponsi- 
bilities,  I  always  wish  to  know  whether  the  settlement  is  ac- 
cepted. By  the  Resurrection,  God  declares  that  He  has  accepted 
and  is  satisfied  with  the  settlement  Christ  has  made.  I  am  thus 
declared  righteous  in  God's  sight.  If  we  are  ever  troubled  with 
doubts  as  to  whether  God  has  accepted  the  offering  Christ  made, 
we  have  only  to  look  at  the  empty  tomb  and  the  Risen  Lord. 

(6)  When  Christ  ai'ose  He  arose  as  our  representative: 
He  died  as  our  representative,  He  arose  as  our  representative, 
He  ascended  as  our  representative,  He  is  seated  as  our  repre- 
sentative. (Eph.  2:5,  6.)  As  one  risen,  ascended,  seated,  He  is 
declared  to  be  God's  chosen  and  accepted  one,  and  we  are  de- 
clared chosen,  accepted,  righteous  in  Him. 


I'he  Resurrection  of  Jesus  Christ  183 

(6)  Rom.  7:  4,  R.V.— "  Wherefore,  my  brethren,  ye  also  were  made 
dead  to  the  law  through  the  body  of  Christ;  that  ye  should  be  joined 
to  another,  even  to  him  who  was  raised  from  the  dead,  that  we  might 
bring  forth  fruit  unto  God." 

SIXTH  PROPOSITION:     It  is  through  being  joined  to  the  Risen 
Christ  that  the  believer  brings  forth  fruit  unto  God. 

The  only  living  or  doing  or  accomplishing  in  the  Christ- 
ian life  that  is  acceptable  to  God  is  through  union  with  the 
Risen  Christ.  Through  union  with  the  crucified  Christ  we  get 
our  pardon,  our  cleansing  from  guilt,  our  justification,  our  perfect 
standing  before  God.  Through  union  with  the  Risen  Christ  we 
get  power  for  life  and  fruit.  One  reason  why  there  is  so  little  of 
life  and  fruit  in  many  professedly  Christian  lives  is  because  there 
is  so  little  knowledge  of  the  Risen  and  Living  Christ.  Paul  tells 
us  that  we  were  i-aised  with  Christ  through  faith  in  the  working 
of  God,  who  raised  Him  from  the  dead.  (Col.  2:  12.)  We  are 
raised  with  Him  to  walk  in  newness  of  life.  (Rom.  6:4.)  This 
is  the  truth  which  baptism  symbolizes.  (Rom.  6:3,  4.)  The  full 
power  of  Christ's  resurrection  we  shall  not  know  until  we  attain 
unto  the  resurrection  from  the  dead.  (Phil.  3:  10,  11.)  "He 
that  raised  up  Jesus  from  the  dead  shall  also  quicken  our  mortal 
bodies  by  His  spirit  which  dwelleth  in  you."  (Rom.  8: 11.)  But 
"  the  power  of  this  resurrection  "  in  our  moral  and  spiritual  lives, 
begetting  "newness  of  life,"  and  "fruit  unto  God,"  we  may 
know  even  now,  through  being  "joined  to  him  who  was  raised 
from  the  dead."  Are  you  "joined  to  another,  even  to  him  who 
was  raised  from  the  dead  ?  "  Here  lies  the  secret  of  holy  living, 
**  newness  of  life,"  victory  over  sin,  fruit  unto  God. 

(7)  Rom.  5:  9,  10 — "  Much  more  then,  being  justified  by  his  blood, 
we  shall  be  saved  from  wrath  through  him.  For  if,  when  we  were 
enemies,  we  were  reconciled  to  God  by  the  death  of  his  Son;  much 
more,  being  reconciled,  we  shall  be  saved  by  his  life." 

SEVENTH  PROPOSITION:     Through  the  life  of  Jesus   Christ 
believers  shall  be  saved. 

Note  i. — The  life  here  spoken  of  evidently  does  not  refer  to  the 
example  of  Christ,  but  to  His  life,  which  is  the  outcome  of  His  Resurrec- 
tion. (  Compare  Jno.  14: 19 — "  Yet  a  little  while,  and  the  world  seeth  me 
no  more;  but  ye  see  me:  because  I  live,  ye  shall  live  also."  ) 


184  What  the  Bible  Teaches 

Note  z. — The  salvation  here  spoken  of  evidently  does  not  refer  ta 
salvation  from  the  guilt  of  sin — /.  e.,  pardon  and  justification.  That 
has  been  spoken  of  in  the  preceding  verse  as  already  secured  "by  his 
blood."  It  is  a  salvation  in  the  future — '■'■shall  be  saved  by  his  life."  By 
a  comparison  with  the  previous  verse  it  is  evidently  salvation  from  the 
coming  wrath.  The  life  of  Christ  that  is  the  outcome  of  the  Resurrec- 
tion secures  this  for  us.  This  life  will  have  its  perfect  manifestation  in 
the  coming  of  the  Lord.     (€01.3:4,  R.V.  ;2Thess.  1:9,10.) 

(8)  Rom,  8:34 — "Who  is  he  that  condemneth  ?  It  is  Christ  that 
died,  yea  rather,  that  is  risen  again,  who  is  even  at  the  right  hand  of 
God,  who  also  maketh  intercession  for  us." 

Heb.  7:  25 — "  Wherefore  he  is  able  also  to  save  them  to  the  utter- 
most that  come  unto  God  by  him,  seeing  he  ever  liveth  to  make  inter- 
cession for  them." 

EIGHTH  PROPOSITION:  Through  the  Resurrection  of  Jesus 
Christ  we  have  an  ever-living  high  priest  at  the  right  hand  of 
God  to  continually  make  intercessio7iforus,and  who  is  therefore 
able  to  save  to  the  uttermost  (or  "  unto  all -completeness''' ). 

Salvation  is  begun  by  the  atoning  death  of  Jesus  Christ;  it 
is  continued  by  the  Resurrection  and  Intercession  of  Christ.  We 
have  not  only  a  Saviour  who  died  and  so  made  atonement  for  sin, 
but  also  a  Saviour  who  I'ose  and  carried  the  blood  into  the  holy  of 
holies — God's  own  presence — and  presents  it  there,  and  who  ever 
lives  and  pleads  our  case  in  evei'y  new  failure. 

I  Jno.  2:  I — "My  little  children,  these  things  write  I  unto  you,  that 
ye  sin  not.  And  if  any  man  sin,  we  have  an  advocate  with  the  Father, 
Jesus  Christ  the  righteous."  (Compare  Luke  22:  31,32 — "  And  the 
Lord  said,  Simon,  Simon,  behold  Satan  hath  desired  to  have  you,  that 
he  may  sift  you  as  wheat:  But  I  have  prayed  for  thee,  that  thy  faith 
fail  not:  and  when  thou  art  converted,  strengthen  thy  brethren.") 

Jno.  11:  42 — "  And  I  know  that  thou  hearest  me  always." 

Herein  lie  our  abiding  security  and  our  assurance  of  the 
ultimate  perfect  completeness  of  Christ's  work  for  us  and  in  us. 

Note  the  believer's  triumphant  challenge  in  Rom.  8:  33, 
34:  "Who  shall  lay  anything  to  the  charge  of  God's  elect  ?  It 
is  God  that  justifieth.  W^ho  is  he  that  condemneth  ?  It  is  Christ 
that  died,  yea  rather,  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God,  who  also  maketh  intercession  for  us." 

(9)  Eph.  i:  1S-20 — "The  eyes  of  your  understanding  being  en* 
lightened;  that  ye  may  know  what  is  the  hope  of  his  calling,  and  what 
the  riches  of  the  glory  of  his  inheritance  in  the  saints,  and  what  is  the 


The  Resurrection  of  Jesus  Christ  185 

exceeding  greatness  of  his  power  to  us-ward  who  believe,  according  to 
the  working  of  his  mighty  power,  which  he  wrought  in  Christ,  when  he 
raised  him  from  the  dead,  and  set  him  at  his  own  right  hand  in  the 
heavenly  places." 

NINTH  PROPOSITION:  In  the  Resurrection  of  Jesus  Christ  we 
have  an  illustration  and  proof  oj"  the  exceeding  greatness  of  God' s 
power  to  US-ward. 

If  we  would  understand  and  know  what  God  can  do  in  and 
for  us,  we  have  simply  to  look  at  and  meditate  upon  the  Resur- 
rection of  Jesus  Christ,  looking  unto  God  to  give  us  "a  spirit  of 
wisdom  and  revelation  in  the  knowledge  of  Him."     (Eph.  1:  17.) 

(10)  I  Thess.  4:  14 — "  For  if  we  believe  that  Jesus  died  and  rose 
again,  even  so  them  also  which  sleep  in  Jesus  will  God  bring  with 
him." 

2  Cor.  4:  14 — "  Knowing  that  he  which  raised  up  the  Lord  Jesus 
shall  raise  up  us  also  by  Jesus,  and  shall  present  us  with  you." 

TENTH  PROPOSITION:     The  Resurrection  of  Jesus  Christ  d 
the  guarantee  of  our  oion  resurrection. 

We  know  that  God  will  raise  us  up  because  He  raised  Him 
up.  We  are  so  united  to  Christ  by  faith  that  if  He  I'ose  we  must. 
If  the  spirit  of  Him  who  raised  up  Christ  from  the  dead  dwell  in 
us  also,  He  that  raised  up  Christ  from  the  dead  will  also  quicken 
our  mortal  bodies  by  His  spirit  that  dwelleth  in  us.  (Rom.  8:  11.) 
The  Resurrection  of  Jesus  Christ  has  robbed  death  of  its  terrors 
for  the  believer.     (1  Cor,  15:  55-57.) 

(11)  Acts  \y.  32,  33 — "  And  we  declare  unto  you  glad  tidings,  how 
«     that  the  promise  wtiicli  was  made  unto  the  tattiers,  God  hath  fulfillec? 

the  same  unto  us  their  children,  in  that  he  hath  raised  up  Jesus  again; 
as  it  is  also  written  in  the  second  Psalm,  Thou  art  my  Son,  this  day 
have  I  begotten  thee." 

ELEVENTH  PROPOSITION:   The  Resurrection  of  Jesus  Christ 
is  the  ftdfillment  of  the  promise  made  to  the  Fathers. 

Question:  What  was  the  promise  made  to  the  Fathers  of 
which  the  Resurrection  of  Christ  is  the  fulfillment  ? 

Answer:  Acts  3:  25 — "  Ye  are  the  children  of  the  prophets 
and  of  the  covenant  which  God  made  with  our  fathers,  saying  unto 
Abraham,  And  in  thy  seed  shall  all  the  kindreds  of  the  earth  be 
blessed."     (Compare  Gen.  22:  18;  26:  4;  12:  3;  Gal,  3:  16;  Gen. 


1 86  What  the  Bible  Teaches 

3:  15.)     The  Risen  Jesus  Christ  is  the  seed  in  which  all  nations 
shall  be  blessed  in  His  turning  them  away  from  their  iniquities. 

Acts  3:  26 — "Unto  you  first  God,  having  raised  up  his  son  Jesus, 
sent  him  to  bless  you,  in  turning  away  every  one  of  you  from  his  in- 
iquities," 

Furthermore,  <*  Resurrection  "  is  the  substance  of  the  prom- 
ise made  to  the  Fathers.  (Acts  26:  6-8.  Compare  23:  6.)  And 
Jesus  the  resurrected  one,  and  first  fruits  of  them  that  sleep,  is 
the  fulfillment  of  this  promise.  The  Resurrection  of  Jesus 
Christ  is  the  guarantee  of  the  fulfillment  of  all  the  promises  of 
God:  Firsts  because  it  declares  Him  to  be  the  Son  of  God  with 
power,  and  thus  that  the  promises  of  the  Bible  all  of  which  He  en- 
dorses (Luke  24:  44)  are  the  sure  words  of  God.  Second^  be- 
cause it  reveals  God's  ability  to  keep  His  word  and  also  His 
mighty  power  to  us-ward.  He  that  keeps  His  word  in  raising 
the  dead  can  surely  fulfill  all  His  promises.  (Compare  Acts  13: 
38,  39, — "  therefore.")  If  we  wish  to  know  that  all  the  ^^I'omises 
of  God  are  yea  and  amen  in  Christ  Jesus,  we  have  only  to  look  to 
that  most  marvelous  fulfillment  of  God's  word  and  promise  that 
has  already  taken  place — the  Resurrection — and  see  in  that  the 
guarantee  of  the  fulfillment  of  all.  If  you  are  ever  tempted  to 
think  any  promise  of  the  Word  too  large  and  that  you  must  dis- 
count it,  remember  that  Christ  is  risen  and  that  therein  you  have 
a  proof  and  illustration  of  the  "exceeding  greatness  of  his  power 
to  us- ward  who  believe. " 


CHAPTER  VII. 

THE  ASCENSION  OR  EXALTATION  OF  JESUS  CHRIST 

I.  The  Fact  of  the  Ascension  or  Exaltation  of  Jesus  Christ. 

(i)  Eph.  4:8 — "Wherefore  he  saith,  When  he  ascended  up  on 
high  he  led  captivity  captive,  and  gave  gifts  unto  men." 

Acts  i:  9 — '*'  And  when  he  had  spoken  these  things,  while  they  be* 
held,  he  was  taken  up;  and  a  cloud  received  him  out  of  their  sight," 

Luke  24:  51 — "And  it  came  to  pass,  while  he  blessed  them,  he  was 
parted  from  them,  and  carried  up  into  heaven." 

Heb.  10: 12 — "  But  this  man,  after  he  had  offered  one  sacrifice  fol 
sins  for  ever,  sat  down  on  the  right  hand  of  God." 

FIRST  PROPOSITION:  Jesus  Christ  has  ascended  up  on  high, 
been  received  into  Heaven,  has  sat  down  at  the  right  hand  of  God. 

The  Ascension  or  Exaltation  of  Jesus  Christ  is  definitely 
spoken  of  thirty-three  or  more  times  in  the  New  Testament. 

II.  The  Manner  of  the  Ascension  or  Exaltation  of  Jesus  Christ. 

(i)  Luke  24:  51 — "And  it  came  to  pass,  while  he  blessed  them,  he 
was  parted  from  them,  and  carried  up  into  heaven." 

Acts  i:  g— "  And  when  he  had  spoken  these  things,  while  they  be- 
held, he  was  taken  up;  and  a  cloud  received  him  out  of  their  sight." 

FIRST  PROPOSITION:  Jesus  Christ  was  carried  up  into 
Heaven  while  the  disciples  were  looking  and  received  out  of  their 
sight. 

(2)  Jno.  17:  5— "And  now,  O  Father,  glorify  thou  me  with  thine 
own  self  with  the  glory  which  I  had  with  thee  before  the  world  was." 

SECOND  PROPOSITION:  Jesus  Christ  has  been  glorified  with 
the  Father  Himself  loith  the  glory  which  He  had  with  Him  be- 
fore the  world  was. 

(3)  Heb.  7:  26—"  For  such  a  high  priest  became  us,  who  is  holy, 
harmless,  undefiled,  separate  from  sinners,  and  made  higher  than  the 
heavens." 

THIRD  PROPOSITION:  Jesus  Christ  has  been  made  higher 
than  the  heavetis  (Compare  Heb.  4 :  14 ,  R,  V. ,  "  passed  through 
the  heavens."     Eph.  4:  10,  R.V.) 


1 88  What  the  Bible  Teaches 

(4)  Eph.  i;  20 — "Which  he  wrought  in  Christ,  when  he  raised  him 
from  the  dead,  and  set  him  at  his  own  right  hand  in  the  heavenly 
places." 

Col.  3:  I — "If  ye  then  be  raised  with  Christ,  seek  those  things 
which  are  above,  where  Christ  sitteth  on  the  right  hand  of  God." 

FOURTH  PROPOSITION:  Jesus  Christ  is  now  seated  on  the 
right  hand  of  God. 

Question:     Is  this  to  be  taken  literally  of  location,  or  figura- 
tively of  power  ? 

Answer:  Acts  7:  55,  56 — "But  he,  being  full  of  the  Holy 
Ghost,  looked  up  steadfastly  into  heaven,  and  saw  the  glory  of 
God,  and  Jesus  standing  on  the  right  hand  of  God,  and  said.  Be- 
hold, I  see  the  heavens  opened,  and  the  Son  of  man  standing  on 
the  right  hand  of  God,"  Though  God  is  in  a  sense  everywhere, 
there  is  a  place  where  He  peculiarly  manifests  Himself  and  His 
glory — a  place  where  He  can  be  said  to  dwell  in  a  sense  in  which 
He  dwells  nowhere  else.  Jesus  Christ  is  at  His  right  hand  in  that 
place. 

(5)  Eph.  1:21 — "Far  above  all  principalities,  and  power,  and 
might,  and  dominion,  and  every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come." 

FIFTH  PROPOSITION:  Jesus  Christ  has  been  exalted  far 
above  all  principalities  (R.V.  "rule")  and  power  {JR^.Y.  "au- 
thority ")  a^io?  mt^Ai  (R.  V.  ^  ^  power  ")  and  dominion,  and  every 
name  that  is  named,  not  only  in  this  world,  but  also  in  that 
which  is  to  come.  (Compare  Eph.  6:  12,  A.V.  and  R.V.  and 
Greek.  The  R.V.  is  not  consistent  in  its  translation  of  words 
in  these  two  passages.) 

(6)  Acts  5: 31 — "  Him  hath  God  exalted  with  his  right  hand  to  be 
a.  Prince  and  a  Saviour,  for  to  give  repentance  to  Israel,  and  forgive- 
ness of  sins." 

SIXTH  PROPOSITION:  God  the  Father  exalted  Jesua  Chnst 
with  His  right  hand.     (Compare  Eph.  1:  19,  20.) 

in.    The  Purpose  of  the  Exaltation  of  Jesus  Christ. 

(i)  Jno.  17:  I — "These  words  spake  Jesus,  and  lifted  up  his  eyes 
to  heaven,  and  said.  Father,  the  hour  is  come;  glorify  thy  Son,  that 
thy  Son  also  may  glorify  thee." 


The  Ascension  or  Exaltation  of  Jesus  Christ  189 

FIRST  PROPOSITION.  Jesus  Christ  was  glorified  in  order  that 
He  might  glorify  the  Father. 

(2)  Acts  5:  31—"  Him  hath  God  exalted  with  his  right  hand  to  be 
a  Prince  and  a  Saviour  for  to  give  repentance  to  Israel,  and  forgive- 
ness of  sins." 

SECOND  PROPOSITION:  Jesus  Christ  was  exalted  that  He 
might  be  a  Prince  and  a  Saviour,  to  give  repentance  to  Israel 
and  forgiveness  of  sins. 

It  is  the  "  Ascended  "  or  "  Exalted  "  Christ  that  now  rules 
the  believer  and  saves  him  and  gives  repentance  and  forgiveness 
of  sins. 

(3)  Heb.  6:  20 — "Whither  the  forerunner  is  for  us  entered,  even 
Jesus,  made  a  high  priest  forever  after  the  order  of  Melchisedec." 

THIRD  PROPOSITION:  J«sus  Christ  was  exalted  to  entsr  heaven 
as  a  fortrunner  for  us. 

He  has  gone  ahead  to  prepare  the  way  and  open  the  gates 
by  His  atoning  blood  and  priestly  intercession. 

(4)  Jno.  14  2 — "In  my  father's  house  are  many  mansions:  if  it 
were  not  so,  I  would  have  told  you.     I  go  to  prepare  a  place  for  you." 

FOURTH  PROPOSITION:  Jesus  Christ  has  ascended  into 
heaven  to  prepare  heaven  itself  as  an  abode  for  us. 

Question  :    How  ? 

Answer:  Heb.  9:  21-24 — «' Moreover  he  sprinkled  with 
blood  both  the  tabernacle,  and  all  the  vessels  of  the  ministry. 
And  almost  all  things  are  by  the  law  purged  with  blood;  and 
without  shedding  of  blood  is  no  remission.  It  was  therefore 
necessary  that  the  patterns  of  things  in  the  heavens  should  be 
purilied  with  these;  but  the  heavenly  things  themselves  with  better 
sacrifices  than  these.  For  Christ  is  not  entered  into  the  holy 
places  made  with  hands,  which  are  the  figures  of  the  true;  but 
into  heaven  itself,  now  to  appear  in  the  presence  of  God  for  us." 
Heaven  itself  must  be  sprinkled  with  blood  to  be  fitted  to  be  the 
abode  of  blood-sprinkled  sinners. 

(5)  Heb.  9:  24— "  For  Christ  is  not  entered  into  the  holyplacoe 
made  with  hands,  which  are  the  figures  of  the  true;  but  into  heaven 
vtself .  i*ow  t£»  appear  in  the  presence  of  God  for  us." 


I90  What  the  Bible  Teaches 

FIFTH  PROPOSITION:  Jesus  Christ  ascended  and  entered 
heaven  now  to  appear  beforethe  face  of  God  for  us — i.  e. ,  to  act 
as  high  priest  07i  our  behalf;  to  present  the  blood  of  atonement 
and  make  intercession  for  its. 

This  is  illustrated  by  the  Old  Testament  high  priest  who  was 
only  the  type  of  Him  that  was  to  come. 

(6)  Heb.  lo:  12,  13 — "  6ut  this  man,  after  he  had  offered  one  sac- 
rifice for  sins  forever,  sat  down  on  the  right  hand  of  God;  from  hence- 
forth expecting  till  his  enemies  be  made  his  footstool." 

Acts  2:  34,  35 — "  For  David  is  not  ascended  into  the  heavens:  but 
he  saith  himself,  the  Lord  said  unto  my  Lord,  Sit  thou  on  my  right 
hand,  until  I  make  thy  foes  thy  footstool." 

Acts  3:  20,  21 — "  And  he  shall  send  Jesus  Christ,  which  before  was 
preached  unto  you:  whom  the  heaven  must  receive  until  the  times  of 
restitution  of  all  things,  which  God  hath  spoken  by  the  mouth  of  all 
his  holy  prophets  since  the  world  began." 

SIXTH  PROPOSITION:  Jesus  ChHst  ascended  into  heaven  and 
sat  down  on  the  right  hand  of  God  to  await  the  complete  subjec- 
tion of  His  enemies  and  the  restitution  of  all  things.  When  that 
time  comes  He  will  come  forth  and  His  enemies  be  quickly  sub- 
dued before  him.  ( See  Chapter  on  the  ' '  Second  Coming  of 
Christ.") 

(7)  Eph.  4:10,  R.V. — "  He  that  descended  is  the  same  also  that 
ascended  far  above  all  the  heavens,  that  he  might  fill  all  things." 

SEVENTH  PROPOSITION:  Jesus  Christ  ascended  far  above 
all  the  heavetis  that  He  might  f  II  all  things. 

lY.    The  Eesults  of  the  Exaltation  of  Jesus  Christ. 

(i)  Eph.  1:18-20 — "The  eyes  of  your  understanding  being  en- 
lightened; that  ye  may  know  what  is  the  hope  of  his  calling,  and  what 
the  riches  of  the  glory  of  his  inheritance  in  the  saints.  And  what  is  the 
exceeding  greatness  of  his  power  to  us-ward  who  believe,  according  to 
the  working  of  his  mighty  power,  which  he  wrought  in  Christ,  when 
he  raised  him  from  the  dead,  and  set  him  at  his  own  right  hand  in  the 
heavenly  places." 

FIRST  PROPOSITION:  In  the  Exaltation  of  Jesus  Christ,  as 
in  His  Resurrection,  the  exceedijig  greatness  of  God's  power  to 
u8-ward  is  seen. 

(2)  Heb.  4:  14-16,  R.V. — "Having  then  a  great  high  priest,  who 
hath  passed  through  the  heavens,  Jesus  the  Son  of  God,  let  us  hold 


The  Ascension  or  Exaltation  of  Jesus  Christ  191 

fast  our  confession.  For  we  have  not  a  high  priest  that  cannot  be 
touched  with  the  feehng  of  our  infirmities;  but  one  that  hath  been  in 
all  points  tempted  like  as  we  are,  yet  without  sin.  Let  us  therefore 
draw  near  with  boldness  unto  the  throne  of  grace,  that  we  may  receive 
mercy,  and  may  find  grace  to  help  us  in  time  of  need." 

SECOND  PROPOSITION:  Through  the  Exaltation  of  Jesus 
Christ  we  have  a  great  high  priest  who  has  passed  through  the 
heavens  and  we  can  holdfast  our  confession  and  draw  near  with 
boldness  unto  the  throne  of  grace. 

If  we  have  any  hesitation  or  fear  in  our  approach  to  God,  all 
we  need  to  do  is  to  remember  our  ascended  Saviour,  our  great 
high  priest  in  the  presence  of  God,  at  the  very  "right  hand  of 
the  throne,  the  Majesty  in  the  heavens."     (Heb.  8:1.) 

(3)  Acts  2:  33 — "  Therefore  being  by  the  right  hand  of  God  exalted, 
and  having  received  of  the  Father  the  promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this,  which  ye  now  see  and  hear." 

THIRD  PROPOSITION:  Because  of  His  Exaltation  Jesus 
Christ  has  received  of  the  Father  the  promise  of  the  Holy  Spirit 
and  poured  Him  forth  upon  His  believing  and  obedient  diS' 
ciples. 

It  is  the  ascended  Christ  who  baptizeth  with  the  Holy 
Spirit      (Jno.  7:39;16:  7;  Acts  1:  5.) 

(4)  Jno.  14:  12 — "  Verily,  verily,  I  say  unto  you,  He  that  believeth 
on  me,  the  works  that  I  do  shall  he  do  also;  and  greater  works  than 
these  shall  he  do;  because  I  go  unto  my  Father." 

FOURTH  PROPOSITION:  Because  of  the  Exaltation  of  Jesus 
Christ  those  who  believe  on  Him  will  do  greater  works  than  He 
Himself  wrought  during  the  days  of  His  humiliation. 

(5)  Heb.  2:  9 — "  But  we  see  Jesus,  who  was  made  a  little  lower 
than  the  angels  for  the  suffering  of  death,  crowned  with  glory  and 
honor;  that  he  by  the  grace  of  God  should  taste  death  for  every  man." 

FIFTH  PROPOSITION:  Because  of  His  Exaltation  Jesus 
Christ  is  seen  clothed  with  glory  and  honor. 

(6)  Heb.  i:  3,  4 — "  Who  being  the  brightness  of  his  glory,  and  the 
express  image  of  his  person,  and  upholding  all  things  by  the  word  of 
his  power,  when  he  had  by  himself  purged  our  sins,  sat  down  on  the 
right  hand  of  the  Majesty  on  high;  Being  made  so  much  better  than  the 
angels,  as  he  hath  by  inheritance  obtained  a  more  excellent  name  than 
they." 


192  What  the  Bible  Teaches 

SIXTH  PROPOSITION:  By  His  Exaltation  Jesus  Christ  is 
made  better  than  (exalted  above)  the  angels. 

(7)  Phil.  2:  9,  R.V — "Wherefore  also  God  highly  exalted  him,  and 
gave  unto  him  the  name  which  is  above  every  name." 

SEVENTH  PROPOSITION:  By  His  Exaltation  Jesus  Christ 
has  been  given  the  name  which  is  above  every  nam«. 

(8)  I  Pet,  3:22 — "Who  is  gone  into  heaven,  and  is  on  the  right 
hand  of  God;  angels  and  authorities  and  powers  being  made  subject 
unto  him." 

EIGHTH  PROPOSITION:  By  the  Exaltation  of  Jesus  Christ 
angels  and  authorities  and  powers  have  been  made  subject  unto 
Him. 

(9)  Eph.  1:22,  R.V. — "And  he  put  all  things  in  subjection  undei 
his  feet,  and  gave  him  to  be  head  over  all  things  to  the  church." 

NINTH  PROPOSITION:     By  the  Exaltation  of  Jesus   Christ: 
(a)     All  things  have  been  put  in  subjection  under  His  feet,      (b) 
He  has  been  made  head  over  all  things  to  the  church. 

(10)  Phil.  2:  9-1 1 — "  Wherefore  God  also  hath  highly  exalted  him, 
and  given  him  a  name  which  is  above  every  name:  That  at  the  name 
of  Jesus  every  knee  should  bow,  of  things  in  heaven,  and  things  in 
earth,  and  things  under  the  earth;  And  that  every  tongue  should  con- 
fess that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father." 
(See  R.V.) 

TENTH  PROPOSITION:  Because  of  the  Exaltation  of  Jesus 
Christ,  in  the  name  of  Jesus  every  knee  shall  ultimately  bow  and 
every  tongue  confess  that  Jesus  Christ  is  Lord  to  the  glory  of 
God  the  FaZher, 


CHAPTER  VIIL 

THE  COMING  AGAIN  OF  JESUS  CHRIST. 

L    The  Fact  of  His  Coming  Again. 

Jno.  14:  3 — "And  if  I  go  and  prepare  a  place  for  you,  I  will  come 
again,  and  receive  you  unto  myself;  that  where  I  am,  there  ye  may  be 
also." 

Heb.  9:  28 — "  So  Christ  was  once  offered  to  bear  the  sins  of  many; 
and  unto  them  that  look  for  him  shall  he  appear  the  second  time  with- 
out  sin  unto  salvation." 

Phil.  3:  20,  21 — "  For  our  conversation  is  in  heaven;  from  whence 
also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ:  Who  shall  change 
our  vile  body,  that  it  may  be  fashioned  like  unto  his  glorious  body,  ac- 
cording to  the  working  whereby  he  is  able  even  to  subdue  all  things 
unto  himself." 

I  Thess.  4:16,17 — "For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God:  and  the  dead  in  Christ  shall  rise  first:  Then  we  which 
are  alive  and  remain  shall  be  caught  up  together  with  them  in  the 
clouds,  to  meet  the  Lord  in  the  air:  and  so  shall  we  ever  be  with  the 
Lord." 

Acts  3:  19,  20  R.V. — "Repent  ye  therefore,  and  turn  again,  that 
your  sins  may  be  blotted  out,  that  so  there  may  come  seasons  of  re- 
freshing from  the  presence  of  the  Lord;  and  that  he  may  send  the 
Chris tviho  hath  been  appointed  for  you,  even  Jesus:  whom  the  heaven 
must  receive  until  the  times  of  restoration  of  all  things  whereof  God 
spake  by  the  mouth  of  his  holy  prophets  which  have  been  since  the 
world  began." 

FIRST  PROPOSITION:     Jesus  Christ  is  coming  again. 

Note  i. — This  coming  again  of  Christ  is  not  at  the  death  of  the 
believer,  (a)  He  does  not  come  again  at  death  "with  a  shout,"  etc.  {b) 
Those  who  are  alive  and  remain  are  not  caught  up,  etc.,  at  the  death  of 
individual  believers.  (Jno.  14:  3,  and  i  Thess.  4:  16,  17,  manifestly  refer 
to  the  same  event.  They  are  exactly  parallel  in  the  three  facts  stated: 
X.  The  "  I  will  come  again  "  of  Jesus,  equals  "The  Lord  Himself  shall 
descend  from  heaven"  of  Paul.  2.  The  "  Receive  you  unto  myself"  of 
Jesus,  equals  the  "  Shall  be  caught  up  in  the  clouds  to  meet  the  Lord  "  of 
Paul.  3.  The  "  That  where  I  am,  there  ye  maybe  also"  of  Jesus, 
equals  the  "  So  shall  we  ever  be  with  the  Lord  "  of  Paul.  Paul's  words 
are  manifestly  an  inspired  commentary  on  those  of  Jesus,  and  the  refer< 


IQ^  What  the  Bible  Teaches 

ence  of  the  words  of  Jesus  to  His  coming  at  death  is  thus  made  impossi- 
ble.) (c)  Jno.  2i:  22— "Jesus  saith  untcf  him,  If  I  will  that  he  tarry  till  I 
come,  what  is  that  to  thee?  Follow  thou  me,"  shows  how  utterly  im- 
possible it  is  to  make  Christ's  coming  refer  to  death.  "  If  I  will  that  he 
tarry,"  evidently  means,  "If  I  will  that  he  remain  alive,"  Now  put 
Christ's  coming  at  the  believer's  death  and  you  get  this  nonsense:  "If  I 
will  that  he  remain  alive  until  he  die,  what  is  that  to  thee  ?  " 

Note  2. — The  "  coming  again  "  in  the  verses  given  above  is  not  the 
coming  of  Christ  at  the  coming  of  the  Holy  Spirit.  That  is,  in  a  very 
real  and  important  sense,  a  coming  of  Christ,  This  appears  from  Jno.  14: 
15-18,  21-23 — "  If  ye  love  me  keep  my  commandments.  And  I  will  pray 
*.he  Father,  and  he  shall  give  you  another  Comforter,  that  he  may  abide 
^•ith  you  forever;  Even  the  Spirit  of  truth;  whom  the  world  cannot  re- 
ceive, because  it  seeth  him  not,  neither  knoweth  him:  but  ye  know  him; 
for  he  dwelleth  with  you,  and  shall  be  in  you.  I  will  not  leave  you  com- 
fortless: Iwillcotne  to  you.  He  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me;  and  he  that  loveth  me  shall  be  loved  of  my 
Father,  and  I  will  love  him,  and  will  manifest  myself  to  him.  Judas  saith 
unto  him,  not  Iscariot,  Lord  how  is  it  that  thou  wilt  manifest  thyself  unto 
us,  and  not  unto  the  world  ?  Jesus  answered  and  said  unto  him.  If  a  man 
love  me,  he  will  keep  my  words:  and  my  Father  will  love  him,  and  we 
will  come  unto  him,  and  make  our  abode  with  him."  But  this  coming 
of  Christ  is  not  that  which  is  referred  to  in  the  passages  under  considera- 
tion, {a.)  All  of  these  promises  but  one  (Jno.  14:  3)  were  made  after  the 
coming  of  the  Holy  Spirit  and  pointed  to  a  coming  still  future,  (b.) 
Jesus  does  not  receive  us  unto  Himself  to  be  with  Him  at  the  coming 
of  the  Holy  Spirit.  At  the  coming  of  the  Holy  Spirit  He  comes  to  be 
with  us  (Jno.  14:  18,  21,  23),  at  His  coming  again  mentioned  in  Jno.  14:  3; 
I  Thess.  4:  16,  17,  etc..  He  takes  us  to  be  with  Him.  {c.)  He  does  not 
at  His  coming  in  the  Spirit  "  fashion  anew  the  body  of  our  humiliation, 
that  it  may  be  conformed  to  the  body  of  His  glory."  (Phil.  3:  20,  21.) 
{d.)  There  is  no  trump  of  the  archangel,  no  shout,  no  resurrection,  no 
rapture  in  the  clouds,  at  this  coming  of  the  Christ.  In  other  words,  this 
coming  in  scarcely  any  particular  conforms  to  the  plain  and  explicit  state- 
ments of  Christ  and  the  Apostles  concerning  His  coming  again. 

Note  3. — The  '  'coming  again"  mentioned  in  the  verses  above  was  not 
at  the  Destruction  of  Jerusalem.  The  Destruction  of  Jerusalem  was  in  a 
sense  the  precursor,  prophecy  and  type  of  the  Judgment  at  the  end  of  the 
Age,  and  therefore  in  Matt.  24  and  Mark  13  the  two  events  are  described 
in  connection  with  each  other.  But  God's  judgment  on  Jerusalem  is 
manifestly  not  the  event  referred  to  in  the  texts  given  above,  {a.)  On 
that  occasion  those  who  sleep  in  Jesus  were  not  raised,  living  believers 
were  not  caught  up  to  meet  the  Lord  in  the  air,  the  bodies  of  believers 
were  not  transformed,  {b.)  Years  after  the  Destruction  of  Jerusalem  we 
find  John  still  looking  forward  to  the  Lord's  coming.  (Rev.  22:  20.)  See 
also,  Jno.  21:  22,  23 — "Jesus  saith   unto  him.  If  I  will  that  he  tarry  till  I 


The  Coming  Again  of  Jesus  Christ  195 

come,  what  is  that  to  thee  ?  follow  thou  me.  Then  went  this  saying 
abroad  among  the  brethren  that  that  disciple  should  not  die:  yet  Jesus 
said  not  unto  him,  He  shall  not  die;  but  if  I  will  that  he  tarry  till  I  come, 
what  is  that  to  thee  ? "  These  words  were  written  years  after  the  Destruc- 
tion of  Jerusalem.  Not  any  one  of  these  events,  nor  all  of  them  together, 
nor  any  other  event  that  has  yet  occurred  fulfills  the  very  plain,  explicit 
and  definite  predictions  of  Christ  and  the  Apostles  regarding  Christ's 
coming  again.  The  Cofning  Again  of  Jesus  Christ,  so  frequently  men' 
tioned  in  the  New  Testament  as  the  gyeat  hope  of  the  Churchy  is  still  in 
the  ftiture. 

n.    The  Importance  of  the  Doctrine  of  the  Coming  Again  of  Jesus  Christ, 

FIRiiT  PROPOSITION:  The  Second  Coming  of  Christ  is  said 
to  be  mentioned  318  times  in  the  260  chapters  of  the  New  Testa- 
ment and  ' '  it  occupies  one  in  every  twenty-five  verses ' '  from, 
Matthetc  to  Revelation. 

SECOND  PROPOSITION :  By  far  the  greater  number  of  the 
predictions  concerning  Christ  in  the  Old  Testament  are  connected 
with  His  Second  Coming. 

(3)  I  Thess.  4:  18 — "  Wherefore  comfort  one  another  with  these 
words."     (See  context.) 

THIRD  PROPOSITION:  The  Coming  Again  of  Jesus  Christ  is 
the  doctrine  with  which  God  bids  us  to  comfort  sorrotoing  saints. 
This  is  true  also  of  the  Old  Testament.  (Compare  Is.  40:  1, 
9,  10 — "Comfort  ye,  comfort  ye  my  people,  saith  your  God.  O 
Zion,  that  bringest  good  tidings,  get  thee  up  into  the  high  moun- 
tain; O  Jerusalem,  that  bringest  good  tidings,  lift  up  thy  voice 
with  strength;  lift  it  up,  be  not  afraid;  say  unto  the  cities  of 
Judah,  Behold  your  God!  Behold,  the  Lord  God  will  come  with 
strong  hand,  and  his  arm  shall  rule  for  him ;  behold,  his  reward  is 
with  him,  and  his  work  before  him." 

(4)  Tit.  2:  13— "Looking  for  that  blessed  hope  and  the  glorious 
appearmg  of  the  great  God  and  our  Saviour  Jesus  Christ." 

2  Pet.  3:  II,  13,  R.V.— "  Seeing  that  these  things  are  thus  all  to  be 
dissolved  what  manner  of  persons  ought  ye  to  be  in  all  holy  living  and 
godliness,  looking  for  and  earnestly  desiring  the  coming  of  the  day  of 
God,  by  reason  of  which  the  heavens  being  on  fire  shall  be  dissolved, 
and  the  elements  shall  melt  with  fervent  heat  ?  " 

FOURTH  PROPOSITION:  The  Coming  Again  of  Jesus  Christ 
and  the  events  connected  therewith  are  the  blessed  hope  and  eager 
desire  of  the  true  believer. 


196  What  the  Bible  Teaches 

The  last  prayer  in  the  Bible  is  '<Even  so,  come  Lord  Jesus." 
(Rev.  22:  20.) 

(5)  2  Pet.  3:3,  4,  R.  V. — "  Knowing  this  first,  that  in  the  last  days 
mockers  shall  come  with  mockery,  walking  after  their  own  lusts,  and 
saying,  Where  is  the  promise  of  his  coming?  for,  from  the  day  that 
the  fathers  fell  asleep,  all  things  continue  as  they  were  from  the  begin- 
ning of  the  creation." 

FIFTH  PROPOSITION:  The  Coming  Again  of  Jesus  Christ  is 
a  doctrine  xchich  is  the  particular  object  of  the  hatred  and  ridi- 
cule of  mockers  loho  walk  after  their  own  lusts. 

A   worldly  church  and    worldly  Christians  also  hate   this 
doctrine. 

(6)  Matt.  24:  44-46 — "  Therefore  be  ye  also  ready;  -for  in  such  an 
hour  as  ye  think  not  the  Son  of  man  cometh.  Who  then  is  a  faithful 
and  wise  servant,  whom  his  Lord  hath  made  ruler  over  his  household, 
to  give  them  meat  in  due  season  ?  Blessed  is  that  servant,  whom  his 
Lord  when  he  cometh  shall  find  so  doing." 

Luke  21:  34-36 — "And  take  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  with  surfeiting,  and  drunkenness  and 
cares  of  this  life,  and  so  that  day  come  upon  you  unawares.  For  as  a 
snare  shall  it  come  on  all  them  that  dwell  on  the  face  of  the  whole 
earth.  Watch  ye  therefore,  and  pray  always,  that  ye  may  be  ac- 
counted worthy  to  escape  all  these  things  that  shall  come  to  pass,  and 
to  stand  before  the  Son  of  man." 

I  Jno.  2:  28 — "And  now,  little  children,  abide  in  him;  that,  when 
he  shall  appear,  ye  may  have  confidence,  and  not  be  ashamed  before 
him  at  his  coming." 

SIXTH  PROPOSITION:  The  fact  of  the  Coming  Again  of 
Jesus  Christ  is  tlie  greai  Bible  argument  for  a  life  of  watch- 
fulness^ fidelity^  wisdom,  activity,  simplicity,  self-restraint, 
prayer  and  abiding  in  Christ.  (See  also  Matt.  25.  Entire 
Chapter.) 

(7)  Luke  12:35,  36 — "Let  your  loins  be  girded  about,  and  your 
lamps  burning;  and  be  ye  yourselves  like  unto  men  looking  for  their 
Lord,  when  he  shall  return  from  the  marriage  feast,  that  when  he 
cometh  and  knocketh,  they  may  straightway  open  unto  him." 

SEVENTH  PROPOSITION:  The  Coming  Again  of  Jesus 
Christ  is  the  one  event  for  which  the  disciples  of  Christ  should 
he  looking. 


The  Coming  Again  of  Jesus  Christ  197 

In  verse  37  an  especial  blessing  is  promised  upon  those 
whom  the  Lord  when  He  cometh  shall  find  watching.  (Compare 
Heb.  9:28 — "  So  Christ  was  once  offered  to  bear  the  sins  of 
many ;  and  unto  them  that  look  for  Him  shall  He  appear  the  second 
time  without  sin  unto  salvation.") 

III.    The  Manner  of  Christ's  Coming  Again. 

(i)  I  Thess.  4: 16,  17 — "  For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with  tlie 
trump  of  God:  and  the  dead  in  Christ  shall  rise  first:  Then  we  which 
are  alive  and  remain  shall  be  caught  up  together  with  them  in  the 
clouds,  to  meet  the  Lord  in  the  air:  and  so  shall  we  ever  be  with  the 
Lord." 

Matt.  25:  31,  32 — "When  the  Son  of  man  shall  come  in  his  glory, 
and  all  the  holy  angels  with  him,  then  shall  he  sit  upon  the  throne  of 
his  glory:  And  before  him  shall  be  gathered  all  nations:  and  he  shall 
separate  them  one  from  another,  as  a  shepherd  divideth  his  sheep 
from  the  goats." 

2  Thess.  2:7,  8 — "For  the  mystery  in  iniquity  doth  already  work: 
only  he  who  now  letteth  will  let,  until  he  be  taken  out  of  the  way. 
And  then  shall  that  wicked  be  revealed,  whom  the  Lord  shall  consume 
with  the  spirit  of  his  mouth,  and  shall  destroy  with  the  brightness  of 
his  coming." 

Zech.  14:4,  5 — "And  his  feet  shall  stand  in  that  day  upon  the 
mount  of  Olives,  which  is  before  Jerusalem  on  the  east,  and  the  mount 
of  Olives  shall  cleave  in  the  midst  thereof  toward  the  east  and  toward 
the  west,  and  there  shall  be  a  very  great  valley;  and  half  of  the  moun- 
tain shall  remove  toward  the  north,  and  half  of  it  toward  the  south.  And 
ye  shall  flee  to  the  valley  of  the  mountains;  for  the  valley  of  the  moun* 
tains  shall  reach  unto  Azal:  yea,  ye  shall  flee,  like  as  ye  fled  from 
before  the  earthquake  in  the  days  of  Uzziah  king  of  Judah:  and  the 
Lord  my  God  shall  come,  and  all  the  saints  with  thee." 

It  is  evident  from  a  comparison  of  the  above  passages  that 
the  Coming  Again  of  Jesus  Christ  has  various  steps  or  stages: 

(a)  First  Stage:     In  the  air  whither  His  believing  people 
are  caught  up  to  meet  Him. 

(b)  Second  Stage:     To  the  earth.     In  this  latter  stage  His 
saints  come  with  Him. 

I  Thess.  3: 13 — "To  the  end  he  may  establish  your  hearts  unblam- 
able in  holiness  before  God,  even  our  Father,  at  the  coming  of  our 
Lord  Jesus  Christ  with  all  his  saints." 

Col.  3:4,  R.V. — "  When  Christ,  who  is  our  life,  shall  be  manifested, 
then  shall  ye  also  with  him  be  manifested  in  glory." 


198  What  the  Bible  Teaches 

I  Thess.  4: 14 — "For  if  we  believe  that  Jesus  died  and  rose  again, 
even  so  them  also  which  sleep  in  Jesus  will  God  bring  with  him." 

In  the  air  Christ  comes  for  His  own;  to  the  earth  He  comes 
with  them.  For  anything  we  know  a  considerable  interval  may 
take  place  between  these  two  stages  of  the  Lord's  coming.  Luke 
21 :  36 — ("  "Watch  ye  therefore,  and  pray  always,  that  ye  may  be 
accounted  worthy  to  escape  all  these  things  that  shall  come  to 
pass,  and  to  stand  before  the  Son  of  man.")  and  2  Thess.  2:  7,  8 — 
("For  the  mystery  of  iniquity  doth  already  work:  only  he  who 
now  letteth  will  let,  until  he  be  taken  out  of  the  way") — seem  to 
hint  that  the  whole  period  of  the  great  tribulation  intervenes  be- 
tween the  coming  of  Jesus  in  the  air  for  His  earthly  saints  and 
His  coming  to  the  earth  with  His  saints.  There  are  not,  however, 
two  comings,  but  two  stages  in  the  one  coming.  Bearing  in  mind 
the  distinction  between  these  two  will  help  to  solve  many  of  the 
seeming  discrepancies  between  different  texts  of  the  Bible  on  this 
subject. 

(c)  Third  Stage:  A  succession  of  events  follows  His  com- 
ing to  the  earth. 

(2)  Acts  I :  II — "Which  also  said,  Ye  men  of  Galilee,  why  stand 
ye  gazing  up  into  heaven  ?  this  same  Jesus,  which  is  taken  up  from 
you  into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him  go 
into  heaven." 

Heb.  9:  28 — "So  Christ  was  once  offered  to  bear  the  sins  of  many; 
and  unto  them  that  look  for  him  shall  he  appear  the  second  time  with- 
out sin  unto  salvation."     ("Shall  appear,"  literally  *^ shall  be  seen.'') 

Rev.  i:  7 — "Behold,  he  cometh  with  clouds;  and  every  eye  shall  see 
him,  and  they  also  which  pierced  him:  and  all  kindreds  of  the  earth 
shall  wail  because  of  him.     Even  so,  Amen." 

SECOND  PROPOSITION:     Jesus  Christ  shall  come  again  bodily 
and  visibly. 

(3)  Matt.  24:26,  27 — "Wherefore  if  they  shall  say  unto  you,  Be- 
hold, he  is  in  the  desert;  go  not  forth:  behold,  he  is  in  the  secret 
chambers;  believe  it  not.  For  as  the  lightning  cometh  out  of  the  east, 
and  shineth  even  unto  the  west;  so  shall  also  the  coming  of  the  Son  of 
man  be." 

THIRD  PROPOSITION:     Jesus    Christ  is   coming  again  loith 
great  2^^blicity. 

(Compare  Rev.  i:  7 — "  Behold,  he  cometh  with  clouds;  and  every  eye 
shall  see  him,  and  they  also  which  pierced  him:  and  all  kindreds  of  the 
earth  shall  wail  because  of  him.    Even  so.  Amen.") 


The  Coming  Again  of  Jesus  Christ  199 

These  "inner  chamber"  Christs  and  "obscure  corner" 
Christs  are  a  humbug  long  since  predicted  and  exploded.  Even  at 
His  coming  for  His  saints  there  seems  to  be  a  large  measure  of  pub- 
licity about  it.  (1  Thess.  4:  16,  17 — "For  the  Lord  himself  shall 
descend  from  heaven  with  a  shout,  with  the  voice  of  the  arch- 
angel, and  with  the  trump  of  God:  and  the  dead  in  Christ  shall 
rise  first.")  The  doctrine  of  a  secret  rapture  of  believers  does 
not  seem  to  have  much  support  in  Scripture. 

(4)  Matt.  24:  30 — "  And  then  shall  appear  the  sign  of  the  Son  of 
man  in  heaven:  and  then  shall  all  the  tribes  of  the  earth  mourn,  and 
they  shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven  with 
power  and  great  glory." 

FOURTH  PROPOSITION:     The  Son  of  man  is  coming  in  the 
clouds  of  heaven  with  power  and  great  glory, 

"In  the  clouds." 

Compare  Ex.  19:  9 — "  And  the  Lord  said  unto  Moses,  Lo,  I  come 
unto  thee  in  a  th'ck  cloud,  that  the  people  may  hear  when  I  speak  with 
thee,  and  believe  thee  for  ever.  And  Moses  told  the  words  of  the 
people  unto  the  Lord." 

Ex,  34:  5 — "And  the  Lord  descended  in  the  cloud,  and  stood  with 
him  there,  and  proclaimed  the  name  of  the  Lord." 

Ps.  97:  I,  2 — "The  Lord  reigneth;let  the  earth  rejoice;  let  the  mul- 
titude of  isles  be  glad  thereof.  Clouds  and  darkness  are  round  about 
hitn;  righteousness  and  judgment  are  the  habitation  of  his  throne." 

Matt.  17:5 — "While  he  yet  spake,  behold  a  bright  cloud  over- 
shadowed them:  and  behold  a  voice  out  of  the  cloud,  which  said. 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased;  hear  ye  him." 

Ps.  104:  3 — "  Who  layeth  the  beams  of  his  chambers  in  the  waters; 
who  maketh  the  clouds  his  chafiot:  who  walketh  upon  the  wings  of  the 
wind." 

Is.  19:  I — "The  burden  of  Egypt.  Behold,  the  Lord  rideth  upon 
a  swift  cloud,  and  shall  come  into  Egypt:  and  the  idols  of  Egypt  shall 
be  moved  at  his  presence,  and  the  heart  of  Egypt  shall  melt  in  the 
midst  of  it." 

From  these  passages  it  appears  that  it  was  Jehovah  who 
came  in  the  clouds;  therefore,  to  say  that  Jesus  is  coming  in  the 
clouds  is  to  say  that  He  is  coming  as  a  Divine  one  or  in  Divine 
glory. 

(5)  Matt.  16:  27 — "  For  the  Son  of  man  shall  come  in  the  glory  of 
his  Father  with  his  angels;  and  then  he  shall  reward  every  man  accord- 
ing to  his  works." 


too  What  the  Bible  Teaches 

Mark  8:  38 — "Whosoever  therefore  shall  be  ashamed  of  me  and  oi 
my  words,  in  this  adulterous  and  sinful  generation,  of  him  also  shall 
the  Son  of  man  be  ashamed,  when  he  cometh  in  the  glory  of  his  Father 
with  the  holy  angels." 

2  Thess.  i:  7,  R.V. — "And  to  you  that  are  afflicted  rest  with  us,  at 
the  revelation  of  the  Lord  Jesus  from  heaven  with  the  angels  of  his 
power  in  flaming  fire." 

FIFTH  PROPOSITION:     Jesus  Christ  is  coming  in  the  glory 
of  His  Father  with  the  holy  angels. 

(6)  Rev.  16:15 — "Behold,  I  come  as  a  thief.  Blessed  is  he  that 
watcheth,  and  keepeth  his  garments,  lest  he  walk  naked,  and  they 
see  his  shame." 

I  Thess.  5:  2,  3 — "  But  of  the  times  and  the  seasons,  brethren,  ye 
have  no  need  that  I  write  unto  you.  For  yourselves  know  perfectly 
that  the  day  of  the  Lord  so  cometh  as  a  thief  in  the  night." 

SIXTH  PROPOSITION:     Jesus  Christ  shall  come  as  a  thief -^ 
unannounced,  without  war7iing,  unexpectedly,  stiddenlg. 

The  world  will  be  taken  up  wi  fch  its  usual  occupations. 

Matt.  24:  37-39 — "  But  as  the  days  of  Noe  were,  so  shall  also  the 
coming  of  the  Son  of  man  be.  For  as  in  the  days  that  were  before  the 
flood  they  were  eating  and  drinking,  marrying  and  giving  in  marriage, 
until  the  day  that  Noe  entered  into  the  ark,  and  knew  not  until  the 
flood  came,  and  took  them  all  away;  so  shall  also  the  coming  of  the 
Son  of  man  be." 

The  attempt  to  lay  out  a  complete  and  fully  defined  chart  of 
events  leading  up  to  the  Lord's  coming,  loses  sight  of  this  clearly 
revealed  fact  about  His  coming.  Our  part  is  to  see  to  it  that 
that  day  does  not  come  upon  us  as  a  snare. 

Luke  21:  34,  35 — "And  take  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  with  surfeiting,  and  drunkenness,  and 
cares  of  this  life,  and  so  that  day  come  upon  you  unawares.  For  as  a 
snare  shall  it  come  on  all  them  that  dwell  on  the  face  of  the  whole 
earth." 

lY,    The  Farposes  of  Christ's  Coming  Again. 

(i)  Jno.  14:  3 — "  And  if  I  go  and  prepare  a  place  for  you,  I  will  come 
again,  and  receive  you  unto  myself:  that  where  I  am,  there  ye  may  be 
also." 

I  Thess.  4:  16,  17 — "  For  the  Lord  himself-  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with  Iho 
trump  of  God:  and  the  dead  in  Christ  shall  rise  first:   Then  we  wK.^ 


The  Coming  Again  of  Jesus  Christ  201 

are  alive  and  remain  shall  be  caught  up  together  with  them  in  the 
clouds,  to  meet  the  Lord  in  the  air;  and  so  shall  we  ever  be  with  the 
Lord." 

FIRST  PROPOSITION:  Jesus  Christ' is  coming  again  to  receive 
His  own  unto  Himself;  that  where  He  is,  there  they  may  he  also. 

It  is  primarily  love  to  His  own  that  draws  Jesus  Christ  to 
this  earth  again.     He  so  loves  us  that  He  cannot  get  on  without  us. 

(Compare  Jno.  17:  24 — "Father,  I  will  that  they  also,  whom  thou 
hast  given  me,  be  where  I  am;  that  they  may  behold  my  glory,  which 
thou  hast  given  me:  for  thou  lovedst  me  before  the  foundation  of  the 
world.") 

(2)  Phil.  3:  20,  21,  R.V. — "For  our  citizenship  is  in  heaven;  from 
whence  also  we  wait  for  a  Saviour,  the  Lord  Jesus  Christ:  who  shall 
fashion  anew  the  body  of  our  humiliation,  that  it  may  be  conformed  to 
the  body  of  his  glory,  according  to  the  working  whereby  he  is  able 
even  to  subject  all  things  unto  himself." 

SECOND  PROPOSITION:  Jesus  Christ  is  coming  again  to 
fashion  anew  the  body  of  our  humiliation,  that  it  may  be  con- 
formed to  the  body  of  His  glory. 

(3)  Matt.  25:  19 — "  After  a  long  time  the  Lord  of  those  servants 
cometh,  and  reckoneth  with  them." 

THIRD  PROPOSITION:  Jesus  Christ  is  coming  again  to  reckon 
with  His  servants. 

(4)  Matt.  16:  27,  R.V.— "For  the  Son  of  man  shall  come  in  the 
glory  of  his  Father  with  his  angels;  and  then  shall  he  render  unto 
every  man  according  to  his  deeds." 

FOURTH  PROPOSITION:  Jesus  Christ  is  coming  again  to  ren- 
der  unto  every  man  according  to  his  deeds. 

It  is  not  at  death,  but  at  the  coming  of  the  Lord  that  we  re- 
ceive our  full  reward. 

2  Tim.  4:  8—"  Henceforth  there  is  laid  up  for  me  a  crown  of  right- 
eousness, which  the  Lord,  the  righteous  judge,  shall  give  me  at  that 
day:  and  not  to  me  only,  but  unto  all  them  also  that  love  his  appearing." 

I  Pet.  5:  4,  R.V.—"  And  when  the  chief  Shepherd  shall  be  ma7ii- 
fested,  ye  shall  receive  the  crown  of  glory  that  fadeth  not  away." 

(5)  2  Thess.  i:  10,  R.V. — "When  he  shall  come  to  be  glorified  in 
his  saints,  and  to  be  marveled  at  in  all  them  that  believed  (because  out 
testimony  unto  you  was  believed)  in  that  day." 


202  What  the  Bible  Teaches 

FIFTH  PROPOSITION:  Jesus  Christ  is  coming  again  to  hi 
glorified  in  His  saitits  and  to  he  marveled  at  in  all  thetn  that  he- 
lieve. 

(6)  Matt.  25:  10— "And  while  they  went  to  buy,  the  bridegroom 
came;  and  they  that  were  ready  went  in  with  him  to  the  marriage: 
and  the  door  was  shut." 

Rev.  19:  7-9 — "  Let  us  be  glad  and  rejoice,  and  give  honour  to  him: 
for  the  marriage  of  the  Lamb  is  come,  and  his  wife  hath  made  herself 
ready.  And  to  her  was  granted  that  she  should  be  arrayed  in  fine 
linen,  clean  and  white:  for  the  fine  linen  is  the  righteousness  of  saints. 
And  he  saith  unto  me,  Write,  Blessed  are  they  which  are  called  unto 
the  marriage  supper  of  the  Lamb.  And  he  saith  unto  me,  these  are 
the  true  sayings  of  God." 

SIXTH  PROPOSITION :  Jesus  Christ  is  coming  again  to  he 
united  in  marriage  with  His  betrothed  bride,  the  Church  (Com- 
pare Eph.  5 :  23-32),  and  to  celebrate  the  marriage  supper. 

(7)  Luke  ig:  12,  15 — "  He  said  therefore,  A  certain  nobleman  went 
into  a  far  country  to  receive  for  himself  a  kingdom,  and  to  return. 
And  it  came  to  pass,  that  when  he  was  returned,  having  received  the 
kingdom,  then  he  commanded  these  servants  to  be  called  unto  him,  to 
whom  he  had  given  the  money,  that  he  might  know  how  much  every 
man  had  gained  by  trading." 

Matt.  25:31 — "When  the  Son  of  man  shall  come  in  his  glory,  and 
all  the  holy  angels  with  him,  i/ien  shall  he  sit  upon  the  throne  of  his 
glory." 

Jer.  23:5,  6 — "Behold,  the  days  come,  saith  the  Lord,  that  I  will 
raise  unto  David  a  righteous  Branch,  and  a  King  shall  reign  and 
prosper,  and  shall  execute  judgment  and  justice  in  the  earth.  In  his 
days  Judah  shall  be  saved,  and  Israel  shall  dwell  safely:  and  this 
is  his  name  whereby  he  shall  be  called.  The  Lord  our  Righteous- 
ness." 

Ps.  2:  6 — "Yet  have  I  set  my  king  upon  my  holy  hill  of  Zion." 

Zech.  14:9 — "And  the  J^ord  shall  be  king  over  all  the  earth:  in 
that  day  shall  there  be  one  Lord,  and  his  name  one." 

Rev.  19:  12,  15,  16 — "  His  eyes  were  as  a  flame  of  fire,  and  on  his 
head  were  many  crowns;  and  he  had  a  name  written,  that  no  man 
knew,  but  he  himself.  And  out  of  his  mouth  goeth  a  sharp  sword, 
that  with  it  he  should  smite  the  nations;  and  he  shall  rule  them 
with  a  rod  of  iron:  and  he  treadeth  the  winepress  of  the  fierceness 
and  wrath  of  Almighty  God.  And  he  hath  on  his  vesture  and  on  his 
thigh  a  name  written.   King  of  Kings,  and  Lord  of  Lords." 

Rev.  20:4 — "And  I  saw  thrones,  and  they  sat  upon  them,  and 
judgment  was  given  unto  them:  and  I  saw  the  souls  of  them  that  were 
beheaded  for  the  witness  of  Jesus,  and  for  the  word  of  God,  and  which 


The  Coming  Again  of  Jesus  Christ  203 

had  not  worshipped  the  beast,  neither  his  image,  neither  had  received 
his  mark  upon  their  foreheads,  or  in  their  hands;  and  they  lived  ane* 
reigned  with  Christ  a  thousand  years. " 

Rev.  11: 15 — "  And  the  seventh  angel  sounded;  and  there  were  great 
voices  in  heaven,  saying,  The  kingdoms  of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  his  Christ;  and  he  shall  reign  for  ever 
and  ever." 

SEVENTH  PROPOSITION:  Jesus  Christ  is  coming  again  to 
reign  as  a  king. 

(8)  Zech.  14:  1-4 — "  Behold  the  day  of  the  Lord  cometh,  and  thy 
spoil  shall  be  divided  in  the  midst  of  thee.  For  I  will  gather  all 
nations  against  Jerusalem  to  battle;  and  the  city  shall  be  taken,  and 
the  houses  rifled,  and  the  women  ravished;  and  half  of  the  city  shall 
go  forth  into  captivity,  and  the  residue  of  the  people  shall  not  be  cut 
off  from  the  city.  Then  shall  the  Lord  go  forth,  and  fight  against  those 
nations,  as  when  he  fought  in  the  day  of  battle.  And  his  feet  shall 
stand  in  that  day  upon  the  mount  of  Olives,  which  is  before  Jerusalem 
on  the  east,  and  the  mount  of  Olives  shall  cleave  in  the  midst  thereof 
toward  the  east  and  toward  the  west  and  there  shall  be  a  very  great 
valley;  and  half  of  the  mountain  shall  remove  toward  the  north,  and 
half  of  it  toward  the  south." 

EIGHTH  PROPOSITION:  Jesus  Christ  is  coming  again  to  de- 
liver Israel  in  the  day  when  his  trials  and  sufferings  shall  culmi- 
nate. 

(9)  Zech.  8:  3,  7,  8 — "Then  saith  the  Lord,  I  am  returned  unto 
Zion,  and  will  dwell  in  the  midst  of  Jerusalem:  and  Jerusalem  shall  be 
called  a  city  of  truth;  and  the  mountain  of  the  Lord  of  hosts,  The  holy 
mountain.  Thus  saith  the  Lord  of  hosts;  Behold  I  will  save  my  peo- 
ple from  the  east  country,  and  from  the  west  country;  and  I  will  bring 
them,  and  they  shall  dwell  in  the  midst  of  Jerusalem:  and  they  shall 
be  my  people,  and  I  will  be  their  God,  in  truth  and  in  righteousness." 

NINTH  PROPOSITION:  Jesus  Christ  is  coming  again  to  gather 
together  the  outcasts  of  Israel  from  the  East  country  and  the  West 
country  into  Jerusalem. 

(10)  Rom.  11:  26 — "  And  so  all  Israel  shall  be  saved:  as  it  is  written. 
There  shall  come  out  of  Sion  the  Deliverer,  and  shall  turn  away 
ungodliness  from  Jacob." 

TENTH  PR  OPOSITION:  Jesus  Christ  is  coming  again  to  deliver 
Israel  and  turn  away  ungodliness  from  Jacob. 


204  What  the  Bible  Teaches 

(ii)  Mai.  3:  1-3 — "  Behold  I  will  send  my  messenger,  and  he  shall 
prepare  the  way  before  me:  and  the  Lord,  whom  ye  seek,  shall  sud- 
denly come  to  his  temple,  even  the  messenger  of  the  covenant,  whom 
ye  delight  in:  behold,  he  shall  come,  saith  the  Lord  of  hosts.  But 
who  may  abide  the  day  of  his  coming  ?  and  who  shall  stand  when  he 
appeareth  ?  for  he  is  like  a  refiner's  fire,  and  like  fullers'  soap:  And  he 
shall  sit  as  a  refiner  and  purifier  of  silver:  and  he  shall  purify  the  sons 
of  Levi,  and  purge  them  as  gold  and  silver,  that  they  may  offer  unto 
the  Lord  an  offering  in  righteousness." 

ELEVENTH  PROPOSITION:  Jesus  Christ  is  coming  again  as 
a  refiner  and  purifier  of  silver. 

(12)  2  Tim.  4: 1 — ' '  I  charge  thee  therefore  before  God,  and  the  Lord 
Jesus  Christ,  who  shall  judge  the  quick  and  the  dead  at  his  appearing 
and  his  kingdom." 

TWELFTH  PROPOSITION:  Jesus  Christ  is  coming  again  to 
Judge  the  living  and  the  dead. 

{a)  Matt.  25:  31,  32 — "  But  when  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  angels  with  him,  then  shall  he  sit  on  the  throne  of 
his  glory:  and  before  him  shall  be  gathered  all  the  nations." 

Jesus  Christ  is  coming  again  to  judge  all  the  nations.  The 
nations  here  spoken  of  are  the  nations  living  on  the  earth  at  the 
coming  of  the  Lord. 

(d)  Rev.  20:  II,  12 — "And  I  saw  a  great  white  throne,  and  him  that 
sat  on  it,  from  whose  face  the  earth  and  the  heaven  fled  away;  and 
there  was  found  no  place  for  them.  And  I  saw  the  dead,  small  and 
great,  stand  before  God;  and  the  books  were  opened;  and  another 
book  was  opened,  which  is  the  book  of  life:  and  ike  dead  were  judged 
out  of  those  things  which  were  written  in  the  books,  according  to  their 
works." 

Jesus  Christ  is  coming  again  to  judge  the  dead.  One  thou- 
sand years  separate  these  two  judgments.     (Rev.  20:  7-11.) 

(13)  Jude  14,  15,  R.V. — "And  to  these  also  Enoch,  the  seventh  from 
Adam,  prophesied,  saying.  Behold,  the  Lord  came  with  ten  thousands 
of  his  holy  ones,  to  execute  judgment  upon  all,  and  to  convict  all  the 
ungodly  of  all  their  works  of  ungodliness  which  they  have  ungodly 
wrought,  and  of  all  the  hard  things  which  ungodly  sinners  have  spoken 
against  him." 

THIRTEENTH  PROPOSITION:  Jesus  Chnst  is  coming  again 
to  execute  judgme7it  upon  all,  and  to  convict  all  the  ungodly  of  all 
their  works  of  ungodliness  which  they  have  ungodly  wrought, 
and  of  all  the  hard  things  which  ungodly  sinners  have  spoken 
against  Him. 


The  Coming  Again  of  Jesus  Christ  205 

(14)  Is.  26:  21—"  For,  behold,  the  Lord  cometh  out  of  his  place  to 
punish  the  inhabitants  of  the  earth  for  their  iniquity:  the  earth  also 
shall  disclose  her  blood,  and  shall  no  more  cover  her  slain." 

FOURTEENTH  PROPOSITION:  Jesus  Christ  is  coming  to 
punish  the  inhabitants  of  the  earth  for  their  iniquity. 

(15)  2  Thess.  i:  7-9,  R.V. — "  And  to  you  who  are  afflicted  rest  with 
us,  at  the  revelation  of  the  Lord  Jesus  from  heaven  with  the  angels  of 
his  power  in  flaming  fire,  rendering  vengeance  to  them  that  know  not 
God,  and  to  them  that  obey  not  the  gospel  of  our  Lord  Jesus." 

FIFTEENTH  PROPOSITION:  Jesus  Christ  is  coming  again  to 
render  vengeance  to  them  that  know  not  God,  and  to  them,  that 
obey  not  the  gospel  of  our  Lord  Jesus  Christ. 

(16)  2  Thess.  2:  8,  R.V. — "  And  then  shall  be  revealed  the  lawless 
one,  whom  the  Lord  Jesus  shall  slay  with  the  breath  of  his  mouth, 
and  bring  to  naught  by  the  manifestation  of  his  coming." 

SIXTEENTH  PROPOSITION:  Jesus  Christ  is  coming  again  to 
slay  the  lawless  one  with  the  breath  of  his  mouth  and  to  bring 
him  to  naught  by  the  manifestation  of  His  comi?ig. 

(17)  Is.  11: 1,  2,  4,  5,  9 — "  And  there  shall  come  forth  a  rod  out  of 
the  stem  of  Jesse,  and  a  Branch  shall  grow  out  of  his  roots;  And  the 
Spirit  of  the  Lord  shall  rest  upon  him,  the  spirit  of  wisdom  and  under- 
standing, the  spirit  of  counsel  and  might,  the  spirit  of  knowledge  and 
of  the  fear  of  the  Lord;  But  with  righteousness  shall  he  judge  the 
poor,  and  reprove  with  equity  for  the  meek  of  the  earth;  and  he  shall 
smite  the  earth  with  the  rod  of  his  mouth,  and  with  the  breath  of  his 
lips  shall  he  slay  the  wicked.  And  righteousness  shall  be  the  girdle  of 
his  loins,  and  faithfulness  the  girdle  of  his  reins.  They  shall  not  hurt 
nor  destroy  in  all  my  holy  mountain:  for  the  earth  shall  be  full  of  the 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea." 

SEVENTEENTH  PROPOSITION:  Jesus  Christ  is  coming 
again  to  establish  a  universal  reign  of  righteousness  and  godli- 
ness upon  earth.  . 

The  coming  of  Christ  is  the  true  solution  of  all  social  problems. 

Y.    The  Results  of  Christ's  Coming  Again. 

Note. — The  Results  of  Christ's  coming  again  naturally  run  paral- 
lel to  the  purpose  of  His  coming  again.  But  some  passages  are  better 
classified  under  the  Purpose  and  others  under  the  Results. 


2o6  What  the  Bible  Teaches 

(1)  As  REGARDS  GOD. 

(a)  Is.  40:5 — "And  the  glory  of  God  shall  be  revealed,  and  all 
flesh  shall  see  it  together:  for  the  mouth  of  the  Lord  hath  spoken  it." 
(Note  context  vv.  3,  9-11.) 

FIRST  PROPOSITION:  In  the  Coming  Again  of  Jesus  Christ 
the  glory  of  the  Lord  shall  be  revealed,  and  all  flesh  shall  see  it 
together. 

(2)  As  REGARDS  THE  ChURCH. 

{a)  I  Thess.  4: 16 — "For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God:  and  the  dead  in  Christ  shall  rise  first." 

FIRST  PROPOSITION:  At  the  coming  of  Jesus  Christ  the 
dead  in  Christ  shall  rise. 

(b)  Phil.  3:20,  21 — "For  our  conversation  is  in  heaven;  from 
whence  also  we  look  for  the  Savior,  the  Lord  Jesus  Christ:  who  shall 
change  our  vile  body,  that  it  may  be  fashioned  like  unto  his  glorious 
body,  according  to  the  working  whereby  he  is  able  even  to  subdue  all 
things  unto  himself." 

SECOND  PROPOSITION:  At  the  Coming  Again  of  Jesus  Christ 
the  bodies  of  believers  shall  be  transformed  into  the  liketiess  of 
the  body  of  His  glory. 

(Compare  Rom.  8:  23 — "And  not  only  they,  but  ourselves  also,  which 
have  the  first  fruits  of  the  Spirit,  even  we  ourselves,  groan  within 
ourselves,  waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
body."    Then  the  work  of  regeneration  is  completed.) 

{c)  I  Thess.  4: 17 — "Then  we  which  are  alive  and  remain  shall  be 
caught  up  together  with  them  in  the  clouds,  to  meet  the  Lord  in  the 
air:  and  so  shall  we  ever  be  with  the  Lord." 

THIRD  PROPOSITION:  At  the  Coming  Again  of  Jesus  Christ 
all  believers — those  still  living  and  those  who  had  fallen  asleep 
but  are  now  raised — shall  be  caught  up  together  to  meet  the  Lord 
in  the  air  to  be  forever  with  Him.     (Compare  Jno.  14:  3.) 

{d)  I  Jno.  3:  2 — "  Beloved,  now  are  we  the  sons  of  God,  and  it  doth 
not  yet  appear  what  we  shall  be:  but  we  know  that,  when  he  shall  ap- 
pear, we  shall  be  like  him;  for  we  shall  see  him  as  he  is." 

FOURTH  PROPOSITION:  At  the  Comiiig  Again  of  Jesus 
Christ  believers  shall  be  made  like  Him,  because  they  shall  see 
Sim  as  He  is. 


The  Coming  Again  of  Jesus  Christ  207 

Beholding  Christ  transforms  into  the  image  of  Christ.  (2 
Cor.  3: 18,  R.V.)  But  now  we  see  through  a  glass  darkly  and  the 
reflection  is  imperfect.  Then  we  shall  see  Him  face  to  face  in 
His  undimmed  glory  and  shall  perfectly  reflect  it. 

(e)  Col.  3;  4,  R.V. — "When  Christ,  who  is  our  life,  shall  be  mani- 
fested, then  shall  ye  also  with  him  be  manifested  in  glory." 

FIFTH  PROPOSITION:  When  Christ  conies  again  and  is 
manifested,  then  shall  believers  be  manifested  with  Him  in  glory. 

(f)  2  Tim.  4:  8 — "  Henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  judge,  shall  give  me  at 
that  day:  and  not  to  me  only,  but  unto  all  them  also  that  love  his  ap- 
pearing." 

SIXTH  PROPOSITION':  At  the  Coming  Again  of  the  Lord 
those  who  love  His  appearing  shall  receive  a  crown  of  righteous- 
ness. 

{£■)  I  Pet.  5:  4,  R.V. — "And  when  the  chief  shepherd  shall  be 
manifested,  ye  shall  receive  the  crown  of  glory  that  fadeth  not  away." 

SEVENTH  PROPOSITION:  At  the  Coming  Again  of  Jesus 
Christ  faithful  shepherds  of  the  flock  (see  context  as  to  what 
constitutes  faithfulness)  shall  receive  a  crown  of  glory  that 
fadeth  not  away. 

{h)  Rev.  20:  4 — "And  I  saw  thrones,  and  they  sat  upon  them,  and 
judgment  was  given  unto  them:  and  I  saw  the  souls  of  them  that 
were  beheaded  for  the  witness  of  Jesus,  and  for  the  word  of  God,  and 
which  had  not  worshipped  the  beast,  neither  his  image,  neither  had  re- 
ceived his  mark  upon  their  foreheads,  or  in  their  hands;  and  they  lived 
and  reigned  with  Christ  a  thousand  years." 

EIGHTH  PROPOSITION:  At  the  Coming  Again  of  Jesus 
Christ  His  people  shall  live  and  reign  with  Him. 

Note. — This  verse  seems  to  r^fer  primarily  to  the  tribulation 
saints,  but  by  implication  to  all  believers.  Certainly  the  bride  must 
reign  with  her  husband. 

(3)      As  REGARDS  ISRAEL. 

(a)  Is.  25:  9 — "And  it  shall  be  said  in  that  day,  Lo,  this  is  our 
God;  we  have  waited  for  him,  and  he  will  save  us:  this  is  the  Lord; 
we  have  waited  for  him,  we  will  be  glad  and  rejoice  in  his  salvation." 

FIRST  PROPOSITION:  Because  of  the  Coming  Again  of  Jesus 
Christ  there  shall  be  great  Joy  among  His  people. 


2o8  What  the  Bible  Teaches 

This  can  hardly  be  limited  to  Israel,  but  the  context  seems 
to  imply  that  the  primary  reference  is  to  them. 

(d)  Is.  ii:  II,  12 — "And  it  shall  come  to  pass  in  that  day,  that 
the  Lord  shall  set  his  hand  again  the  second  time  to  recover  the  rem- 
nant of  his  people,  which  shall  be  left,  from  Assyria,  and  from  Egypt, 
and  from  Pathros,  and  from  Cush,  and  from  Elam,  and  from  Shinar, 
and  from  Hamath,  and  from  the  islands  of  the  sea.  And  he  shall  set 
up  an  ensign  for  the  nations,  and  shall  assemble  the  outcasts  of  Is- 
rael, and  gather  together  the  dispersed  of  Judahfrom  the  four  corners 
of  the  earth." 

Ezek.  36:  24,  R.V. — "  For  I  will  take  you  from  among  the  nations, 
and  gather  you  out  of  all  the  countries,  and  will  bring  you  into  your 
own  land." 

Ezek.  37:  21 — "And  say  unto  them.  Thus  saith  the  Lord  God;  Be- 
hold, I  will  take  the  children  of  Israel  from  among  the  nations, 
whither  they  be  gone,  and  will  gather  them  on  every  side,  and  bring 
them  into  their  own  land." 

Zeph.  3:  19,  20 — "  Behold,  at  that  time  I  will  undo  all  that  afHict 
thee:  and  I  will  save  her  that  halteth,  and  gather  her  that  was  driven 
out;  and  will  get  them  praise  and  fame  in  every  land  where  they  have 
been  put  to  shame.  At  that  time  I  will  bring  you  again,  even  at  the 
time  that  I  gather  you:  for  I  will  make  you  a  name  and  a  praise 
among  all  people  of  the  earth,  when  I  turn  back  your  captivity  before 
your  eyes,  saith  the  Lord." 

SECOND  PROPOSITION:  Because  of  the  Coming  Again  of 
Jesus  Christ  the  children  of  Israel  shall  be  gathered  together 
from  among  the  nations,  from  the  four  corners  of  the  earth,  and 
brought  into  their  own  land. 

{c)  Ezek.  37:  19,  22,  24  (See  context) — "  Say  unto  them.  Thus  saith 
the  Lord  God;  Behold,  I  will  take  the  stick  of  Joseph,  which  is  in  the 
hand  of  Ephraim,  and  the  tribes  of  Israel  his  fellows,  and  will  put  them 
with  him,  even  with  the  stick  of  Judah,  and  make  them  one  stick,  and 
they  shall  be  one  in  my  hand.  And  I  will  make  them  one  nation  in 
the  land  upon  the  mountains  of  Israel;  and  one  king  shall  be  king  to 
them  all:  and  they  shall  be  no  more  two  nations,  neither  shall  they  be 
divided  into  two  kingdoms  any  more  at  all.  And  David  my  servant 
shall  be  king  over  them;  and  they  all  shall  have  one  shepherd:  they 
shall  also  walk  in  my  judgments,  and  observe  my  statutes,  and  do 
them." 

THIRD  PROPOSITION:  At  the  Coming  Again  of  Jesus  Christ 
divided  Israel — Ephraim  aiid  Judah — shall  be  reu?iited  into  one 
nation  under  the  one  king  David — Jesus. 


The  Coming  Again  of  Jesus  Christ  209 

{d)  Jer.  23:  5,  6 — "Behold  the  days  come,  saith  the  Lord,  that  I 
will  raise  unto  David  a  righteous  Branch,  and  a  king  shall  reign  and 
prosper,  and  shall  execute  judgment  and  justice  in  the  earth.  In  his 
days  Judah  shall  be  saved,  and  Israel  shall  dwell  safely:  and  this  is 
his  name  whereby  he  shall  be  called,  the  Lord  our  Righteousness." 

tOURTH  PROPOSITION:     Because  of  the    Coming  Again   of 
Jesus  Christ  Judah  shall  be  saved  and  Israel  shall  dioell  safely. 

(Compare  Rom.  11:  26 — "And  so  all  Israel  shall  be  saved:  as  it  is 
written,  There  shall  come  out  of  Sion  the  Deliverer,  and  shall  turn 
away  ungodliness  from  Jacob.") 

((?)  Ezek.  37:  23 — "Neither  shall  they  defile  themselves  any  more 
with  their  idols,  nor  with  their  detestable  things,  nor  with  any  of  their 
transgressions:  but  I  will  save  them  out  of  all  their  dwelhng  places, 
wherein  they  have  sinned,  and  will  cleanse  them:  so  shall  they  be  my 
people,  and  I  will  be  their  God." 

Ezek.  36:  25-27,  29  (Note  context) — "  Then  will  I  sprinkle  clean  wa- 
ter upon  you,  and  ye  shall  be  clean:  from  all  your  filthiness,  and  from 
all  your  idols,  will  I  cleanse  you.  A  new  heart  also  will  I  give  you, 
and  a  new  spirit  will  I  put  within  you:  and  I  will  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  a  heart  of  flesh.  And  I 
will  put  my  spirit  within  you,  and  cause  you  to  walk  in  my  statutes, 
and  ye  shall  keep  my  judgments,  and  do  them.  I  will  also  save  you 
from  all  your  uncleannesses:  and  I  will  call  for  the  corn,  and  will  in- 
crease it,  and  lay  no  famine  upon  you." 

FIFTH  PROPOSITION:  Because  of  the  Coming  Again  of 
Jesus  Christ  Israel  shall  be  cleansed  from  all  their  filthiness  and 
from  all  their  idols,  a  new  heart  will  be  given  them  and  a  new 
spirit  put  within  them,  the  stony  heart  shall  be  taken  aioay  from 
them  and  they  given  a  heart  of  flesh.  God  will  p)ut  His  Spirit 
within  them  and  catise  them  to  walk  in  his  statutes  and  they 
shall  keep  His  judgments  and  do  them. 

(Compare  Jer.  31:  31-34 — "  Behold,  the  days  come,  saith  the  Lord, 
that  I  will  make  a  new  covenant  with  the  house  of  Israel,  and  with  the 
house  of  Judah:  Not  according  to  the  covenant  that  I  made  with 
their  fathers,  in  the  day  that  I  took  them  by  the  hand  to  bring  them 
out  of  the  land  of  Egypt;  which  my  covenant  they  brake,  although 
I  was  a  husband  unto  them,  saith  the  Lord:  But  this  shall  be  the 
covenant  that  I  will  make  with  the  house  of  Israel;  After  those  days, 
saith  the  Lord,  I  will  put  my  law  in  their  inward  parts,  and  write  it  in 
their  hearts;  and  will  be  their  God  and  they  shall  be  my  people.  And 
they  shall  teach  no  more  every  man  his  neighbor,  and  every  man  his 
brother,  saying,  Know  the  Lord:  for  they  shall  all  know  me,  from  the 


2IO  What  the  Bible  Teaches 

least  of  them  unto  the  greatest  of  them,  saith  the  Lord:  for  I  will  for- 
give  their  miquity,  and  I  will  remember  their  sin  no  more.") 

(/)  Ezek.  36:  37,  38— "  Thus  saith  the  Lord  God;  I  will  yet  for  this 
be  inquired  of  by  the  house  of  Israel,  to  do  it  for  them;  I  will  increase 
them  with  men  like  a  flock.  As  the  holy  flock,  as  the  flock  of  Jerusalem 
in  her  solemn  feasts;  so  shall  the  waste  cities  be  filled  with  flocks  of 
men:  and  they  shall  know  that  I  am  the  Lord." 

Jer.  31:  27— "  Behold  the  days  come,  saith  the  Lord,  that  I  will 
sow  the  house  of  Israel  and  the  house  of  Judah  with  the  seed  of  man, 
and  with  the  seed  of  beast." 

Ezek.  36:  33-37—"  Thus  saith  the  Lord  God;  in  the  day  that  I  shall 
have  cleansed  you  from  all  your  iniquities  I  will  also  cause  you  to  dwell 
in  the  cities,  and  the  wastes  shall  be  builded.  And  the  desolate  land 
shall  be  tilled,  whereas  it  lay  desolate  in  the  sight  of  all  that  passed  by. 
And  they  shall  say,  this  land  that  was  desolate  is  become  like  the 
garden  of  Eden;  and  the  waste  and  desolate  and  ruined  cities  are 
become  fenced,  and  are  inhabited.  Then  the  heathen  that  are  left 
round  about  you  shall  know  that  I  the  Lord  build  the  ruined  places 
and  plant  that  that  was  desolate:  I  the  Lord  have  spoken  it,  and  I  will 
do  it.  Thus  saith  the  Lord  God;  I  will  yet  for  this  be  inquired  of  by 
the  house  of  Israel,  to  do  it  for  them;  I  will  increase  them  with  men  like 
a  flock.  As  the  holy  flock,  as  the  flock  of  Jerusalem  in  her  solemn 
feasts;  so  shall  the  waste  cities  be  filled  with  flocks  of  men:  and  they 
shall  know  that  I  am  the  Lord." 

Zech.  8:  3-5 — "Thus  saith  the  Lord;  I  am  returned  unto  Zion,  and 
will  dwell  in  the  midst  of  Jerusalem:  and  Jerusalem  shall  be  called  a 
city  of  truth;  and  the  mountain  of  the  Lord  of  hosts.  The  holy  moun- 
tain. Thus  saith  the  Lord  of  hosts:  There  shall  yet  old  men  and  old 
women  dwell  in  the  streets  of  Jerusalem,  every  man  with  his  staff  in 
his  hand  for  very  age.  And  the  streets  of  the  city  shall  be  full  of  boys 
and  girls  playing  in  the  streets  thereof." 

SIXTH  PROPOSITION:  Because  of  the  Coming  Again  of  Jesus 
Christ  and  the  events  that  grow  out  of  that  coming  Israel  shall 
be  wondrously  multi2}Ued,  and  the  waste,  desolate  and  ruined  cities 
shall  be  rebuilt,  and  the  desolate  land  made  like  the  garden  of 
Eden.  Jerusalem  shall  be  called  ' '  the  City  of  Truth, ' '  and  shall 
be  filed  with  peace,  prosperity  and  gladness. 

{g)  Zech.  8:  23 — "Thus  saith  the  Lord  of  hosts;  In  those  days  it 
shall  come  to  pass,  that  ten  men  shall  take  hold  out  of  all  languages  of 
the  nations,  even  shall  take  hold  of  the  skirt  of  him  that  is  a  Jew,  say- 
ing. We  will  go  with  you:  for  we  have  heard  that  God  is  with  you." 

Is.  49:  22,  23— "Thus  saith  the  Lord  God,  Behold,  I  will  lift  up  my 
hand  to  the  Gentiles,  and  set  up  my  standard  to  the  people:  and  they 
shall  bring  thy  sons  in  their  arms,  and  thy  daughters  shall  be  carried 


The  Coming  Again  of  Jesus  Christ  21 1 

upon  their  shoulders.  And  kings  shall  be  thy  nursing  fathers,  and 
their  queens  thy  nursing  mothers:  they  shall  bow  down  to  thee  with 
their  face  toward  the  earth,  and  lick  up  the  dust  of  thy  feet;  and  thou 
shalt  know  that  I  am  the  Lord:  for  they  shall  not  be  ashamed  that 
wait  for  me." 

SEVENTH  PROPOSITION:  Because  of  the  Coming  Again  of 
Jesus  Christ  Israel  shall  be  greatly  exalted  above  the  nations. 

{h)  Is.  66:  19  (Note  context) — "  And  I  will  set  a  sign  among  them, 
and  I  will  send  those  that  escape  of  them  unto  the  nations,  to 
Tarshish,  Pul,  and  Lud,  that  draw  the  bow,  to  Tubal  and  Javan,  to 
the  isles  afar  off,  that  have  not  heard  my  fame,  neither  have  seen  my 
glory;  and  they  shall  declare  my  glory  among  the  Gentiles." 

EIGBTH  PROPOSITION:  At  the  Coming  Again  of  Jesus 
Christ  Israel  shall  go  forth  a^  preachers  of  the  glory  of  Jehovah 
to  the  nations. 

(4)    As  Regards  the  Nations  and  Unregenerate  Individ- 
uals. 

(a)  Matt.  24:  30 — "  And  then  shall  appear  the  sign  of  the  Son  of 
man  in  heaven:  and  then  shall  all  the  tribes  of  the  earth  mourn,  and 
they  shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven  with 
power  and  great  glory." 

Rev.  i:  7,  R.V. — "Behold  he  cometh  with  the  clouds;  and  every 
eye  shall  see  him,  and  they  which  pierced  him;  and  all  the  tribes  of  the 
earth  shall  mourn  over  him.     Even  so,  Amen." 

FIRST  PROPOSITION:  At  the  Coming  Again  of  Jesus  Christ 
all  the  tribes  of  the  earth  shall  mourn  over  Him. 

The  gladdest  day  of  all  for  His  people,  the  saddest  day  of  all 
for  those  who  are  not  His  people 

{b)  Matto  25:  31,  32 — "When  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit  upon  the 
throne  of  his  glory:    And  before  him  shall  be  gathered  all  nations." 

SECOND  PROPOSITION:  At  the  Coming  Again  of  Jesus 
Christ  all  the  nations  shall  be  gathered  before  Him  for  jicdg- 
merit,  and  He  shall  separate  them  one  from  another,  as  a  shep- 
herd divideth  his  sheep  from  his  goats,  i&c. 

(c)  Acts  15:  16,  17 — "  After  this  I  will  return,  and  will  build  again 
the  tabernacle  of  David,  which  is  fallen  down;  and  I  will  build  again 
the  ruins  thereof,  and  I  will  set  it  up:  That  the  residue  of  men  might 


212  What  the  Bible  Teaches 

seek  after  the  Lord,  and  all  the  Gentiles,  upon  whom  my  name  is 
called,  saith  the  Lord,  who  doeth  all  these  things." 

Zech.  8:20-23,  R. v.— "Thus  saith  the  Lord  of  hosts:  It  shall 
yet  come  to  pass,  that  there  shall  come  peoples,  and  the  inhabitants  of 
many  cities:  and  the  inhabitants  of  one  city  shall  go  to  another,  say- 
ing, let  us  go  speedily  to  intreat  the  favor  of  the  Lord,  aild  to  seek  the 
Lord  of  hosts:  I  will  go  also.  Yea,  many  peoples  and  strong  nations 
shall  come  to  seek  the  Lord  of  hosts  in  Jerusalem,  and  to  intreat  the 
favor  of  the  Lord.  Thus  saith  the  Lord  of  hosts:  In  those  days  it 
shall  come  to  pass,  that  ten  men  shall  take  hold,  out  of  all  the  lan- 
guages of  the  nations,  shall  even  take  hold  of  the  skirt  of  him  that  is  a 
Jew,  saying,  We  will  go  with  you,  for  we  have  heard  that  God  is  with 
you." 

Is.  2:  2,  3 — "And  it  shall  come  to  pass  in  the  last  days,  that  the 
mountain  of  the  Lord's  house  shall  be  established  in  the  top  of  the 
mountains,  and  shall  be  exalted  above  the  hills;  and  all  nations  shall 
flow  unto  it.  And  many  people  shall  go  and  say.  Come  ye,  and  let  us 
go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the  God  of  Jacob; 
and  he  will  teach  us  of  his  ways,  and  we  will  walk  in  his  paths:  for  out 
of  Zion  shall  go  forth  the  law,  and  the  word  of  the  Lord  from 
Jerusalem." 

THIRD  PROPOSITION:  At  the  Coming  Again  of  Jesus  Christ 
the  residue  of  men  and  all  the  Gefitiles  (nations)  upon  whom  His 
name  is  called  will  seek  after  the  Lord.  Peoples  shall  come  and 
the  inhabitants  of  many  cities.  Yea,  many  peoples  and  strong 
nations  shall  come  to  seek  the  Lord  of  Hosts  in  Jerusalem,  and 
to  intreat  the  favor  of  the  Lord. 

Question:  How  can  this  be  if  immediately  upon  His  coming 
the  nations  are  gathered  before  Him,  judged,  separated  and  as- 
signed to  their  eternal  destiny  ? 

Answer. — It  is  not  said  that  itnmediately  upon  His  coming 
the  nations  will  be  gathered,  etc.  Our  difficulties  arise  from  the 
fact  that  we  assume  what  the  Bible  never  asserts  nor  implies;  viz., 
that  these  things  are  all  crowded  into  a  day  or  a  few  days  or  a 
year.  These  events  are  connected  with  and  result  from  His 
coming,  but  they  take  time  for  their  development.  I  doubt  if  the 
prophecies  are  intended  to  give  us  a  definite  and  detailed  history 
in  their  order  of  all  the  events  connected  with  the  Loi'd's  coming. 
The  great  important  facts  necessary  to  keep  us  watching  and  to 
cheer  our  hearts  and  fire  us  for  our  work  are  given  in  outline. 
But  always  remember  that,  while  prophecy  is  exactly  and  literally 
true  in  every  word,  prophecy  is  not  history. 


The  Coming  Again  of  Jesus  Christ  213 

{d)  Ps.  2:9  (Seecontextvv.  6,  8.)— "Thou  shalt  break  them  with 
a  rod  of  iron:  thou  shalt  dash  them  in  pieces  Uke  a  potter's  vessel." 

FOURTH  PROPOSITION:  At  the  Coming  Again  of  Jesus 
Christ  and  His  glorious  reign,  rebels  against  Him  will  be  shat- 
tered. 

(e)  2  Thess.  i:  7-9,  R.V.— "  And  to  you  that  are  afflicted  rest  with 
us,  at  the  revelation  of  the  Lord  Jesus  from  heaven  with  the  angels  of 
his  power  in  flaming  fire,  rendering  vengeance  to  them  that  know  not 
God,  and  to  them  that  obey  not  the  gospel  of  our  Lord  Jesus:  who 
shall  suffer  punishment,  even  eternal  destruction  from  the  face  of  the 
Lord  and  from  the  glory  of  his  might." 

FIFTH  PROPOSITION:  At  the  Coming  Again  of  Jesus  Christ 
those  who  know  not  God  and  those  who  obey  not  the  Gospel  of 
our  Lord  Jesus  Christ  shall  suffer  punishment,  even  eternal  de- 
struction from  the  face  of  the  Lord  and  from  the  Glory  of  His 
might. 

(As  to  what  <' destruction  "  means,  compare  Rev.  17:11, 
with  20:10,  and  Rev.  19:  20.  See  also,  chapter  on  the  future  des- 
tiny of  those  who  reject  the  redemption  that  is  in  Jesus  Christ.) 

{/)  Zech.  14:  16 — "And  it  shall  come  to  pass,  that  every  one  that 
is  left  of  all  the  nations  which  come  against  Jerusalem,  shall  even  go 
up  from  year  to  year  to  worship  the  king,  the  Lord  of  hosts,  and  to 
keep  the  feast  of  tabernacles." 

Is.  49:  7 — "  Thus  saith  the  Lord,  the  Redeemer  of  Israel,  and  his 
Holy  One,  to  him  whom  man  despiseth,  to  him  whom  the  nations 
abhorreth,  to  a  servant  of  rulers,  Kings  shall  see  and  arise,  princes 
also  shall  worship,  because  of  the  Lord  that  is  faithful,  and  the  Holy 
One  of  Israel,  and  he  shall  choose  thee." 

Rev.  15:4— "Who  shall  not  fear  thee,  O  Lord,  and  glorify  thy 
name  ?  for  thou  only  art  holy:  for  all  nations  shall  come  and  worship 
before  thee;  for  thy  judgments  are  made  manifest." 

Ps.  2:  8—"  Ask  of  me  and  I  shall  give  thee  the  heathen  for  thine  in- 
heritance, and  the  uttermost  parts  of  the  earth  for  thy  possession." 

Ps.  72:  8-1 1 — "  He  shall  have  dominion  also  from  sea  to  sea,  and 
from  the  river  unto  the  ends  of  the  earth.  They  that  dwell  in  the 
wilderness  shall  bow  before  him;  and  his  enemies  shall  lick  the  dust. 
The  kings  of  Tarshish  and  of  the  isles  shall  bring  presents:  the  kings 
of  Sheba  and  Seba  shall  offer  gifts.  Yea,  all  kings  shall  fall  down  be- 
fore him:  all  nations  shall  serve  him." 

SIXTH  PROPOSITION.  At  the  Comijig  Again  of  Jesus  Christ 
every  one  that  is  left  of  the  nations,  and  kings  and  princes  shall 
worship  and  serve  Jesus  Christ. 


214  What  the  Bible  Teaches 

(^)  Zech.  9:  10 — "And  I  will  cut  off  the  chariot  from  Ephraim,  and 
the  horse  from  Jerusalem,  and  the  battle  bow  shall  be  cut  off:  and  he 
shall  speak  peace  unto  the  heathen:  and  his  dominion  shall  be  from 
sea  even  to  sea,  and  from  the  river  even  unto  the  ends  of  the  earth." 

Rev.  11:  15,  R.V. — "  And  the  seventh  angel  sounded;  and  there  fol- 
lowed great  voices  in  heaven,  and  they  said.  The  kingdom  of  the  world 
is  become  the  kingdom  of  our  Lord,  and  of  his  Christ:  and  he  shall 
reign  for  ever  and  ever." 
SEVENTH  PROPOSITION:  At  the  Coming  Again  of  Jesus 
Christ  the  kingdom  of  this  world  shall  become  the  kingdom  of 
our  Lord  and  of  His  Christ :  and  He  shall  reign  forever  and 
ever. 

{h)  Is.  2:  4  (See  context  v.  2)—"  And  he  shall  judge  among  the 
nations,  and  shall  rebuke  many  people:  and  they  shall  beat  their 
swords  into  ploughshares,  and  their  spears  into  pruning-hooks:  nation 
shall  not  lift  up  sword  against  nation,  neither  shall  they  learn  war 
any  more." 

Mic.  4:  3,  4—"  And  he  shall  judge  among  many  people  and  rebuke 
strong  nations  afar  off;  and  they  shall  beat  their  swords  into  plough- 
shares, and  their  spears  into  pruning  hooks:  nation  shall  not  lift  up  a 
sword  against  nation,  neither  shall  they  learn  war  any  more.  But 
they  shall  sit  every  man  under  his  vine  and  under  his  fig  tree;  and 
none  shall  make  them  afraid:  for  the  mouth  of  the  Lord  of  hosts  hath 
spoken  it." 

Ps.  72:  7,  16 — "  In  his  days  shall  the  righteous  flourish;  and  abun- 
dance of  peace  so  long  as  the  moon  endureth.  There  shall  be  a  hand- 
ful of  corn  in  the  earth  upon  the  top  of  the  mountains;  the  fruit 
thereof  shall  shake  like  Lebanon:  and  they  of  the  city  shall  flourish 
like  grass  of  the  earth." 

EIGHTH  PROPOSITION:  At  the  Coming  Again  of  Jesus 
Christ  war  shall  cease,  peace  and  plenty  shall  reign,  and  the 
righteous  shall  flourish. 

(5)  The  Results  of  Christ's  Coming  as  regards  Human 
Society  as  a  whole. 

(a)  Is.  11:9 — "They  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain:  for  the  earth  shall  be  full  of  the  knowledge  of  the  Lord, 
as  the  waters  cover  the  sea." 

FIRST  PROPOSITION.  The  earth  shall  he  full  of  the  knowl- 
edge of  the  Lord,  as  the  waters  cover  the  sea. 

The  day  of  Christ's  Coining  Again  and  reign  will  indeed  be 
the  golden  age  and  well  may  we  cry,  "Amen;  come  Lord 
Jesus." 


The  Coming  Again  of  Jesus  Christ  215 

(6)  The  Results  of  Christ's  Coming  Again  as  regards 
THE  Anti-Christ  and  the  Devil. 

(a)  2Thess.  2:  8,  R.V. — *'  And  then  shall  be  revealed  the  lawless 
one,  whom  the  Lord  Jesus  shall  slay  with  the  breath  of  his  mouth, 
and  bring  to  nought  by  the  manifestation  of  his  coming." 

FIRST  PROPOSITION:  The  Anti- Christ  shall  be  slain  (or  put 
out  of  the  way.  Compare  Rev.  19  20.)  by  the  breath  of  His 
mouth  and  brought  to  naught  by  the  manifestation  of  His  com,' 
ing. 

(<5)  Rev.  20: 1-3,  R.V. — "And  I  saw  an  angel  coming  down  out  of 
heaven,  having  the  key  of  the  abyss  and  a  great  chain  in  his  hand. 
And  he  laid  hold  on  the  dragon,  the  old  serpent,  which  is  the  Devil  and 
Satan,  and  bound  him  for  a  thousand  years,  and  cast  him  into  the 
abyss,  and  shut  it,  and  sealed  it  over  him,  that  he  should  deceive  the 
nations  no  more,  until  the  thousand  years  should  be  finished;  after  this 
he  must  be  loosed  for  a  little  time." 

Rev.  20: 10,  R.V. — "And  the  devil  that  deceived  them  was  cast  into 
the  lake  of  fire  and  brimstone,  where  are  also  the  beast  and  the  false 
prophet;  and  they  shall  be  tormented  day  and  night  forever  and  ever." 

SECOND  PROPOSITION:  The  Devil  shall  be  chained  and  cast 
into  the  abyss  for  a  thousand  years,  and  then  after  a  little  space 
of  liberty  be  cast  into  the  lake  of  fire  where  he  shall  be  tormented 
day  and  night  forever  and  ever. 

(7)  The  Results  of  Christ's  Coming  Again  as  regards  the 
Physical  Universe. 

(a)  Rom.  8:  19-21,  R.V. — "  For  the  earnest  expectation  of  the 
creation  waiteth  for  the  revealing  of  the  sons  of  God.  For  the  crea- 
tion was  subjected  to  vanity,  not  of  its  own  will,  but  by  reason  of  him 
who  subjected  it,  in  hope  that  the  creation  itself  also  shall  be  delivered 
from  the  bondage  of  corruption  into  the  liberty  of  the  glory  of  the 
children  of  God." 

Is.  55: 13  (See  context). — "  Instead  of  the  thorn  shall  come  up  the 
fir  tree,  and  instead  of  the  brier  shall  come  up  the  myrtle  tree:  and  it 
shall  be  to  the  Lord  for  a  name,  for  an  everlasting  sign  that  shall  not 
be  cut  off." 

Is.  65:25 — "The  wolf  and  the  lamb  shall  feed  together,  and  the 
lion  shall  eat  straw  like  the  bullock:  and  dust  shall  be  the  serpent's 
meat.  They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain,  saith 
the  Lord." 

Is.  32:  15 — "  Until  the  Spirit  be  poured  upon  us  from  on  high,  and 
the  wilderness  be  a  fruitful  field,  and  the  fruitful  field  be  counted  for 
a  forest." 


2i6  What  the  Bible  Teaches 

Is.  35:1,  R.V. — "The  wilderness  and  the  solitary  place  shall  be 
glad;  and  the  desert  shall  rejoice,  and  blossom  as  the  rose."  (Context 
vv.  2,  4.) 

FIRST  PROPOSITION:  In  connection  icith  Christ's  Coming 
Again — the  creation  itself  shall  be  delivered  from  the  corruption 
to  which  it  is  now  subject  into  the  liberty  of  the  glory  of  the 
children  of  God.  Thorns^  briers  and  carnage  shall  be  no  more. 
The  wilderness  and  the  solitary  place  shall  be  glad,  and  the  desert 
shall  rejoice  and  blossom  as  the  rose. 

(b)  2  Pet.  3: 12,  13 — "  Looking  for  and  hasting  unto  the  coming  of 
the  day  of  God,  wherein  the  heavens  being  on  fire  shall  be  dissolved, 
and  the  elements  shall  melt  with  fervent  heat  ?  Nevertheless  we, 
according  to  his  promise,  looking  for  new  heavens  and  a  new  earth, 
wherein  dwelleth  righteousness." 

Rev.  21:  I — "And  I  saw  a  new  heaven  and  a  new  earth:  for  the  first 
heaven  and  the  first  earth  were  passed  away;  and  there  was  no  more 
sea." 

SECOND  PROPOSITION:  TJiere  shall  be  a  new  heaven  and  a 
new  earth.     (Compare  Rev.  21:  2-27.) 

As  the  result  of  Christ's  comiug  there  will  be  a  new  and 
glorious  man,  in  a  new  and  glorious  body,  in  a  new  and  glorious 
society,  in  a  new  and  glorious  universe. 

"Amen  Come  Lord  Jesus." 

YI.    The  time  of  the  Coming  Again  of  Jesus  Christ. 

(i)  Matt.  24:  36,  42 — "  But  of  that  day  and  hour  knoweth  no  man, 
no,  not  the  angels  of  heaven,  but  my  Father  only.  Watch  therefore; 
for  ye  know  not  what  hour  your  Lord  doth  come." 

Mark  13:  32 — "  But  of  that  day  and  that  hour  knoweth  no  man,  no, 
not  the  angels  which  are  in  heaven,  neither  the  son,  but  the  Father." 

FIRST  PROPOSITION:  The  exact  time  of  the  Coming  Again  of 
Jesus  Christ  is  not  revealed  to  us. 

Note. — Calculations  from  the  data  given  in  Daniel  by  which  some 
try  to  fix  the  exact  date  of  Christ's  return  are  utterly  unreliable.  They 
attempt  the  impossible.  The  statements  were  not  intended  to  give  us  a 
clue  to  the  exact  date  of  Christ's  return.  It  is  a  part  of  God's  purpose 
and  method  in  dealing  with  men  to  keep  them  in  uncertainty  on  this 
point.  The  prophecies  of  Daniel  were  extant  in  the  day  when  Christ 
uttered  Mark  13:  32 — "  But  of  that  day  and  that  hour  knoweth  no  man,  no, 
not  the  angels  which  are  in  heaven,  neither  the  Son,  but  the  Father." 
And  He  doubtless  understood  the  lessons  those  prophecies  were  intended 


The  Coming  Again  of  Jesus  Christ  217 

to  teach,  but  He  distinctly  declares  that  even  He  did  not  know  the  day 
or  the  hour  of  His  coming  again.  Any  teacher  who  attempts  to  fix  the 
date  of  Christ's  return  is  at  once  discredited,  and  it  is  entirely  unneces- 
sary to  wade  through  his  calculations.  God  does  not  desire  us  to  know 
just  when  His  Son  shall  return.  Acts  i:  7 — "And  he  said  unto  them.  It 
is  not  for  you  to  know  the  times  or  the  seasons,  which  the  Father  hath 
put  in  his  own  power.''''  Let  us  leave  the  times  where  God  has  put  them, 
"in  his  own  power."  He  does  desire  that  we  shall  be  always  ready  for 
that  return. 

(2)  Matt.  24:44: — "Therefore  be  ye  also  ready:  for  in  such  an 
hour  as  ye  think  not  the  Son  of  man  cometh." 

SECOND  PROPOSITION:  The  Coming  Again  of  Jesus  Christ 
will  be  at  such  a  time  as  even  His  disciples  think  not.  Even  the 
faithful  and  wise  servant  will  be  taken  uiiawares,  but  he  will  be 
found  doing  His  Master's  will.     (vv.  45,  46.) 

(3)  Luke  17:  26-30 — "And  as  it  was  in  the  days  of  Noe,  so  shall  it 
be  also  in  the  days  of  the  Son  of  man.  They  did  eat,  they  drank,  they 
married  wives,  they  were  given  in  marriage,  until  the  day  that  Noe  en- 
tered into  the  ark,  and  the  flood  came,  and  destroyed  them  all.  Like- 
wise also  as  it  was  in  the  days  of  Lot;  they  did  eat,  they  drank,  they 
bought,  they  sold,  they  planted,  they  builded;  But  the  same  day  that 
Lot  went  out  of  Sodom  it  rained  fire  and  brimstone  from  heaven,  and 
destroyed  them  all.  Even  so  shall  it  be  in  the  day  when  the  Son  of 
man  is  revealed." 

THIRD  PROPOSITION:  The  time  when  the  Son  of  man  is 
revealed  will  be  a  time  when  the  world  is  absorbed  in  its  usual 
occupations. 

(4)  2  Thess.  2:  2-4 — "  That  ye  benot  soon  shaken  in  mind,  or  be 
troubled,  neither  by  spirit,  nor  by  word,  nor  by  letter  as  from  us,  as 
that  the  day  of  Christ  is  at  hand.  Let  no  man  deceive  you  by  any 
means:  for  that  day  shall  not  come,  except  there  come  a  falling  away 
first,  and  that  man  of  sin  be  revealed,  the  son  of  perdition;  Who 
opposeth  and  exalted  himself  above  all  that  is  called  God,  or  that  is 
worshipped;  so  that  he  as  God  sitteth  in  the  temple  of  God,  shewing 
himself  that  he  is  God." 

FOURTH  PROPOSITION:  The  day  of  the  Lord  will  not  come 
until  after  the  revelation  of  the  man  of  sin. 

Of  course  the  day  of  the  Lord  is  the  time  of  the  Lord's 
coming  to  the  earth.  This  is  preceded  by  His  coming  in  the  air 
to  receive  His  bride,  the  Church,  unto  Himself.  (1  Thess.  4:  16, 
17.)     There  is  nothing  to  show  that  quite  an  interim  may  not 


21 S  What  the  Bible  Teaches 

occur  between  this  coming  of  Christ  for  His  saints  in  the  air  and 
His  coming  with  His  saints  to  the  earth.  There  are  indications 
that  there  must  be  such  an  interval,  (a)  Christ  has  much  to  do 
with  His  people  before  He  comes  to  deal  with  the  world,  (b)  It 
is  distinctly  taught  that  there  is  now  a  restraining  power  that 
hinders  the  manifestation  of  the  man  of  sin.  (2  Thess.  2,  vv.  6, 
7,  R.V.)  It  is  natural  to  presume  that  this  restraining  power 
has  something  to  do  with  the  Church. 

(5)  I  Tim.  4:  I — "  Now  the  Spirit  speaketh  expressly,  that  in  the 
latter  times  some  shall  depart  from  the  faith,  giving  heed  to  seducing 
spirits,  and  doctrines  of  devils." 

2  Ti.  3:  1-5,  R.V. — "But  know  this,  that  in  the  last  days gf z'evous 
times  shall  come.  For  men  shall  be  lovers  of  self,  lovers  of  money, 
boastful,  haughty,  railers,  disobedient  to  parents,  unthankful,  unholy, 
without  natural  affection,  implacable,  slanderers,  without  self-control, 
fierce,  no  lovers  of  good,  traitors,  headstrong,  puffed  up,  lovers  of 
pleasure  rather  than  lovers  of  God;  holding  a  form  of  godliness,  but 
having  denied  the  power  thereof:  from  these  also  turn  away." 

Luke  18:  8 — "  I  tell  you  that  he  will  avenge  them  speedily.  Never- 
theless, when  the  Son  of  man  cometh,  shall  he  find  faith  on  the  earth  ? " 

FIFTH  PR  0 POSITION:  The  last  days,  and  the  time  of  the  Com- 
ing Again  of  the  Son  of  man,  will  be  a  time  of  apostasy,  grievous 
times,  and  faith  will  be  hard  to  find. 

2  Tim.  3:  1-5,  gives  a  very  accurate  picture  of  our  own  time. 
But  we  should  bear  in  mind  that  earnest  men  of  God  and  students 
of  the  Bible  have  often  thought  in  times  past  that  the  coming  of 
the  Lord  was  very  near.  So  it  was  and  they  were  not  mistaken, 
as  were  those  who  thought  it  was  so  far  away  that  they  let  it  have 
no  effect  over  their  lives.  The  multiplying  iniquities  of  our  day, 
the  apostasy  of  many  professed  Christians,  preachers  and  pro- 
fessors of  theology  into  damning  error  and  unbelief,  the  inci'ease 
of  lawlessness  on  the  part  of  great  corporations  on  the  one  hand 
and  the  oppressed  poor  on  the  other — these  are  all  signs  of  His 
coming,  which  may  be  very  near  at  hand.  Men's  hearts  are 
"fainting  for  fear,  and  for  expectation  of  the  thihgs  which  are 
coming  on  the  world. "  (Luke  21:26,  R.V.)  But  when  we  see 
these  things  begin  to  come  to  pass  we  should  then  look  up  and 
lift  up  our  heads  because  our  redemption  draweth  nigh.  (Luke 
21:  28.) 

(6)  Mark  13:  34,  35,  36 — "  For  the  Son  of  man  is  as  a  man  taking  a 
far  journey,  who  left  his  house,  and  gave  authority  to  his  servants, 


The  Coming  Again  of  Jesus  Christ  219 

and  to  every  man  his  work,  and  commanded  the  porter  to  watch. 
Watch  ye  therefore:  for  we  know  not  when  the  master  of  the  house 
Cometh,  at  even,  or  at  midnight,  or  at  the  cockcrowing,  or  in  the  morn- 
ing: lest  coming  suddenly  he  find  you  sleeping." 

Luke  12:  35,  36 — "  Let  your  loins  be  girded  about,  and  your  lights 
burning;  and  ye  yourselves  like  unto  men  that  wait  for  their  Lord, 
when  he  will  return  from  the  wedding:  that  when  he  cometh  and 
knocketh,  they  may  open  unto  him  immediately." 

Matt.  25:  13 — "Watch  therefore;  for  ye  know  neither  the  day  nor 
the  hour  wherein  the  Son  of  man  cometh." 

Matt.  24:42,  44 — "Watch  therefore;  for  ye  know  not  what  hour 
your  Lord  doth  come.  Therefore  be  ye  also  ready:  for  in  such  aa 
hour  as  ye  think  not  the  Son  of  man  cometh." 

SIXTH  PR  0 POSITION":     We  are  repeatedly  exhorted  to  be  watch- 

mg,  looking  and  ready  for  our  Lords  return.     It  must,  therefore, 

be  an  event  that,  as  far  as  v)e  know,  may  occur  at  any  moment. 

There  is  no  event  predicted  in  Scripture,  or  series  of  events, 

that  must  occur  before  Jesus  comes  to  receive  His  own  unto  Himself. 

There  are  events  that  must  occur  before  He  comes  to  the  earth  with 

His  saints.     (2  Thess.  2. )     He  may  come  for  us  as  far  as  we  know  at 

any  moment,  and  it  stands  us  in  hand  to  be  always  ready,  for  in  such 

an  hour  as  we  think  not  the  Son  of  man  cometh.      (Matt.  24:  44.) 

Questions:     First.     Is  not  the  world  to  be  converted  before 

Jesus  Christ  comes  ? 

Answer: — 

Rev.  i:  7 — "Behold,  he  cometh  with  clouds;  and  every  eye  shall 
see  him,  and  they  also  which  pierced  him:  and  all  kindreds  of  the  earth 
shall  wail  because  of  him.     Even  so.  Amen." 

Matt.  25:  31,  32 — "When  the  Son  of  man  shall  come  in  his  glory, 
and  all  the  holy  angels  with  him,  then  shall  he  sit  upon  the  throne  of 
his  glory:  And  before  him  shall  be  gathered  all  nations:  and  he  shall 
separate  them  one  from  another,  as  a  shepherd  divideth  his  sheep  from 
the  goats." 

2  Thess.  2:  2-4,  8 — "That  ye  be  not  soon  shaken  in  mind,  or  be 
troubled,  neither  by  spirit,  nor  by  word,  nor  by  letter  as  from  us,  as 
that  the  day  of  Christ  is  at  hand.  Let  no  man  deceive  you  by  any  means: 
for  that  day  shall  not  come,  except  there  come  a  falling  away  first,  and 
that  man  of  sin  be  revealed,  the  son  of  perdition;  who  opposeth  and 
exalteth  himself  above  all  that  is  called  God,  or  that  is  worshipped;  so 
that  he  as  God  sitteth  in  the  temple  of  God,  shewing  himself  that  he 
is  God.  And  then  shall  that  Wicked  one  be  revealed,  whom  the  Lord 
shall  consume  with  the  spirit  of  his  mouth,  and  shall  destroy  with  thfe 
brightness  of  his  coming." 

Luke  18:  8 — "  I  tell  you  that  he  will  avenge  them  speedily.  Never- 
theless, when  the  Son  of  man  cometh.  shall  he  find  faith  on  the  earth  ?  '* 


220  What  the  Bible  Teaches 

Luke  21 :  35 — "  For  as  a  snare  shall  it  come  on  all  them  that  dwell 
on  the  face  of  the  whole  earth." 

2  Tim.  3:  1-5 — "  This  know  also,  that  in  the  last  days  perilous  times 
shall  come.     For  men  shall  be  lovers  of  their  own  selves,  covetous, 
boasters,   proud,  blasphemers,    disobedient  to  parents,  unthankful, 
unholy,  without  natural  affection,  trucebreakers,  false  accusers,  incon- 
tinent, fierce,  despisers  of  those  that  are  good,  traitors,  heady,  high- 
minded,  lovers  of  pleasures  more  than  lovers  of  God;  having  a  form  of 
godliness,  but  denying  the  power  thereof:  from  such  turn  away." 
These  passages  show  us  a  world  anything  but  converted  at 
the  coming  of  Christ.     2  Thess.  1:  7-10 — ["And  to  you  who  are 
troubled  rest  with  us,  when  the  Lord  Jesus  shall  be  revealed  from 
heaven  with  his  mighty  angels,  in  flaming  fire   taking  vengeance 
on  them  that  know  not  God,  and  that  obey  not  the  gospel  of 
our  Lord  Jesus  Christ:  Who  shall  be  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord,  and  from  the  glory  of 
his  power;  When  he  shall  come  to  be  glorified  in  his  saints,  and 
to  be  admired  in  all  them  that  believe  (because  our  testimony 
among  you  was  believed)  in  that  day,"]  shows  us  two  classes — ■ 
converted   and   unconverted — at  the  revelation  'of  Jesus  Christ 
from  heaven. 

Second.  How  shall  we  explain  Matt.  24:14 — "And  this 
gospel  of  the  kingdom  shall  be  preached  in  all  the  world  for  a 
witness  unto  all  nations;  and  then  shall  the  end  come  ?  " 

Answer:  (1)  This  verse  tells  us  that  the  gospel  is  to  be 
preached  '  '/or  a  testimony ' '  (R.  V. )  unto  all  the  nations,  not  that 
all  the  nations  will  be  converted.  (2)  In  a  sense,  in  a  scriptural 
sense  too,  this  has  already  been  done.  (Rom,  10: 18 — "But  I  say, 
Have  they  not  heard?  Yes  verily,  their  sound  went  into  all  the 
earth,  and  their  works  unto  the  ends  of  the  world."  Col.  1:23, 
(R.V.) — "If  so  be  that  ye  continue  in  the  faith,  grounded  and 
stedfast,  and  not  moved  away  from  the  hope  of  the  gospel  which 
ye  heard,  which  was  preached  in  all  creation  under  heaven; 
whereof  I  Paul  was  made  a  minister. ")  (3)  It  shall  be  preached 
before  the  end  come,"  but  the  coming  of  Jesus  Christ  to  receive 
His  own  is  not  the  end  but  the  beginning  of  the  end. 

Third.  How  shall  we  explain  2  Thess.  2:1-4 — "Now  we 
beseech  you,  brethren,  by  the  coming  of  our  Lord  Jesus  Christ, 
and  by  our  gathering  together  unto  him,  that  ye  be  not  soon 
shaken  in  mind,  or  be  troubled,  neither  by  spirit,  nor  by  word, 
nor  by  letter  as  from  us,   as  that  the  day  of  Christ  is  at  hand 


The  Coming  Again  of  Jesus  Christ  221 

Let  no  man  deceive  you  by  any  means :  for  that  day  shall  not 
come,  except  there  come  a  falling  away  first,  and  that  man  of  sin 
be  revealed,  the  son  of  perdition ;  who  opposeth  and  exalteth  him- 
self above  all  that  is  called  God,  or  that  is  worshipped;  so  that  he 
as  God  sitteth  in  the  temple  of  God,  shewing  himself  that 
he  is  God." 

Answer:  It  is  true  that  the  man  of  sin  must  be  revealed 
before  ^'- the  day  of  the  Lord  is  present."  (R.V.)  But  the  day 
of  the  Lord  is  not  the  coming  of  Christ  to  receive  His  Church  but 
that  which  follows  it.  How  closely  it  follows  it,  it  is  difficult  to 
say.  The  Thessalonians  were  troubled  by  the  doctrine  that  the 
Day  of  the  Lord  was,  not  at  hand,  as  Authorized  Version  reads, 
but  already  begun.  This  Paul  shows  them  could  not  be,  for  "the 
man  of  sin,"  who  was  to  be  especially  dealt  with  in  the  Day  of  the 
Lord,  had  not  yet  been  revealed.  There  is  reason  to  think,  as 
already  said,  that  the  taking  away  of  the  Church  must  precede 
this  revelation  of  the  man  of  sin. 

Note. — There  is  a  quite  widely  accepted  theory  that  "the  man  of 
sin  "  has  already  been  revealed  in  the  Pope.  But  he  does  not  fill  out  the 
picture.     In  the  Pope  there  is  a  preparing  for  the  man  of  sin. 

Fourth.     Will  the  Church  pass  through  the  great  tribulation? 

Answer:  It  is  clear  from  the  Bible  that  the  Church  will 
pass  through  tribulation  (Acts  14:  22;  and  other  passages),  but 
that  does  not  prove  at  all  that  the  Church  will  pass  through  ' '  the 
great  tribulation,^'  when  God  deals  with  a  Christ-rejecting  world. 
There  is  much  to  indicate  that  the  Church  will  be  sheltered  during 
this  period.  (Luke  21 :  36.  See  also  the  whole  book  of  Revelation 
where  all  after  Ch.  4:1,  has  to  do  with  the  time  after  <'  the  Rap- 
ture of  the  Church. "  ) 

Fifth.     Is  the  world  getting  better  ? 

Answer:  1  Jno.  5:  19,  R.  V.  —  "We  know  that  we  are 
of  God,  and  the  whole  world  lieth  in  the  evil  one. "  In  Biblical 
usage  "the  world"  is  the  body  of  men  and  women  that  rejects 
Christ  and  lies  in  the  wicked  one.  The  Devil  is  its  God  ( 2  Cor. 
4:4.),  and  of  course  it  is  necessarily  growing  worse.  But  if  we 
mean  by  "  the  world  " — as  men  usually  mean  when  they  ask  this 
question — the  entire  mass  of  men,  Christians  and  non-Christians, 
then  it  is  to  be  said  that  there  are  two  developments  going  on 
side  by  side,  the  development  of  the  kingdom  of  God  and  the  de- 


222  What  the  Bible  Teaches 

velopmeut  of  the  kingdom  of  Satan,  to  be  brought  to  a  crisis 
when  the  Anti-Christ  is  developed  at  the  head  of  the  one  and  the 
Christ  appears  at  the  head  of  the  other.  This  crisis  will  end  in 
the  complete  victory  of  Christ  and  the  kingdom  of  God.  In  the 
meantime,  on  the  one  hand  God  is  gathering  out  of  the  world  a 
people  for  His  name  (Acts  15:  14),  and  His  people  are  growing 
in  the  knowledge  and  likeness  of  himself,  and  the  woi'ld  is  of  ne- 
cessity to  a  certain  extent  influenced  by  them.  On  the  other 
hand,  there  is  a  development  of  "the  mystery  of  lawlessness'' 
(2  Thess.  2:  7,  R.V.),  resulting  in  increasing  error  and  apostasy 
in  the  professing  Church  as  well  as  out  of  it,  and  in  growing  im- 
morality, and  especially  the  development  of  anarchy  or  "  lawless- 
ness "  among  all  classes  of  society. 


BOOK  III. 


WHAT  THE  BIBLE  TEACHES  ABOUT 
THE  HOLY  SPIRIT. 


CHAPTER  L 

THE  PERSONALITY  OF  THE  HOLY  SPIRIT. 

I,  The  Importance  of  the  Doctrine. 

1.  It  is  of  the  highest  importance  from  the  standpoint  of 
worship  that  we  decide  whether  the  Holy  Spirit  is  a  divine  person 
worthy  to  receive  our  adoration,  our  faith  and  our  love,  or  simply 
an  influence  emanating  from  God,  or  a  power  that  God  imparts  to 
us.  If  the  Holy  Spirit  is  a  Divine  Person  and  we  know  it  not, 
we  are  robbing  a  Divine  Being  of  the  love  and  adoration  which  are 
his  due. 

2.  It  is  of  the  highest  practical  importance  that  we  decide 
whether  the  Holy  Spirit  is  a  power  that  we  in  our  weakness  and 
ignorance  are  somehow  to  get  hold  of  and  use,  or  whether  the 
Holy  Spirit  is  a  personal  being  infinitely  wise,  infinitely  holy,  in- 
finitely tender,  who  is  to  get  hold  of  and  use  us.  The  one  con- 
ception is  heathenish,  the  other  Christian.  The  one  conception 
leads  to  self-humiliation,  self-emptying  and  self-renunciation;  the 
other  conception  leads  to  self-exaltation. 

3.  It  is  of  the  highest  experimental  importance  that  we 
know  the  Holy  Spirit  as  a  person.  Many  can  testify  to  the  bless- 
ing that  came  into  their  lives  when  they  came  to  know  the  Holy 
Spirit  not  merely  as  a  gracious  influence  (emanating,  it  is  true, 
from  God),  but  as  an  ever-present  loving-friend  and  helper. 

II.  The  Fact  of  the  Personality  of  the  Holy  Spirit. 

1.     The  Use  op  Personal  Pronouns. 

Jno.  15:  26 — "  But  when  the  Comforter  is  come,  whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  proceedeth 
from  the  Father,  He  shall  testify  of  me." 

Jno.  16:  7,  8,  13,  14 — "Nevertheless  I  tell  you  the  truth;  It  is  expe- 
dient for  you  that  I  go  away:  for  if  I  go  not  away,  the  Comforter  will 
not  come  unto  you;  but  if  I  depart,  I  will  send  Him  unto  you.  And 
when  he  is  come,  He  will  reprove  the  world  of  sin,  and  of  righteousness, 
and  of  judgment." 


326  What  the  Bible  Teaches 

*'  Howbeit  when  He,  the  spirit  of  truth,  is  come,  he  will  guide  you 
into  all  truth:  for  he  will  not  speak  of  Himself;  but  whatsoever  he  shall 
hear,  that  shall  he  speak:  and  he  will  show  you  things  to  come.  He 
shall  glorify  me:  for  he  shall  receive  of  mine,  and  shall  show  it  unto 
you." 

FIRST  PROPOSITION:     Various  pronouns  that  clearly  imply 
personality  are  repeatedly  used  of  the  Holy  Spirit. 

The  use  of  these  pronouns  is  the  more  remarkable  from  the 
fact  that  in  the  Greek  language  the  word  for  Spirit  is  a  neuter 
noun,  and,  according  to  Greek  usage,  the  pronouns  that  refer  to 
it  should  be  neuter,  and  yet  in  numerous  instances  a  masculine 
pronoun  is  used,  thus  bringing  out  very  strikingly  how  the  Bible 
idea  of  the  personality  of  the  Holy  Spirit  dominates  grammatical 
construction.  There  are  instances,  of  course,  where  the  natural 
grammatical  usage  is  followed  and  a  neuter  pronoun  used.  (Rom  • 
8:  16,  26.)  But  in  many  instances  this  construction  is  set  aside 
and  the  masculine  personal  pronoun  used  to  refer  to  the  neuter 
noun. 

2.    Personal  Characteristics  Ascrired  to  the  Holy  Spirit. 

(i)  I  Cor.  2:  10,  II — "  For  God  hath  revealed  them  unto  us  by  his 
Spirit:  for  the  Spirit  searcheth  all  things,  yea,  the  deep  things  of  God. 
f^or  what  man  knoweth  the  things  of  a  man,  save  the  spirit  of  man 
which  is  in  him  ?  even  so  the  things  of  God  knoweth  no  man,  but  the 
Spirit  of  God." 

Knowledge  is  ascribed  to  the  Holy  Spirit. 

{3)     I  Cor.  12:  II — "  But  all  these  worketh  that  one  and  the  self- 
same Spirit,  dividing  to  every  man  severally  as  he  will." 
Will  is  ascribed  to  the  Spirit. 

(3)  Rom.  8:  27 — "  And  he  that  searcheth  the  hearts  knoweth  what 
is  in  the  mind  of  the  Spirit,  because  he  maketh  intercession  for  the 
saints  according  to  the  will  of  God." 

Mind  is  ascribed  to  the  Holy  Spirit.  The  word  here  translated 
mind  is  a  comprehensive  word  including  the  ideas  of  thought, 
feeling  and  purpose.  (Compare  Rom.  8:  7 — "Because  the  carnal 
mind  is  enmity  against  God;  for  it  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be.") 

(4)  Rom.  15:30 — "Now  I  beseech  you,  brethren,  for  the  Lord 
Jesus  Christ's  sake,  and  for  the  love  of  the  Spirit,  that  ye  strive  to- 
gether with  me  in  your  prayers  to  God  for  me." 


The  Personality  of  the  Holy  Spirit  227 

Love  is  ascribed  to  the  Holy  Spirit. 

(5)  Neh.  g:  20 — "Thou  gavest  also  thy  good  Spirit  to  instruct 
them,  and  withheldest  not  thy  manna  from  their  mouth,  and  gavest 
them  water  for  their  thirst." 

Intelligence  and  goodness  are  ascribed  to  the  Holy  Spirit, 
^ote  that  this  passage  is  from  the  Old  Testament,  where  the 
truth  of  the  personality  of  the  Holy  Spirit  is  not  as  fully  de- 
veloped as  in  the  New  Testament. 

(6)  Eph.  4:  30 — "  And  grieve  not  the  Holy  Spirit  of  God,  whereby 
ye  are  sealed  unto  the  day  of  redemption." 

Grief  is  ascribed  to  the  Holy  Spirit.  The  Holy  Spirit 
thinks,  feels,  purposes,  knows,  wills,  loves,  grieves. 

SECOND    PROPOSITION:     Many  characteristics   that  only  a 
pe7'son  can  possess  are  ascribed  to  the  Holy  Spirit. 

3.     Personal  Acts  Ascribed  to  the  Holy  Spirit. 

(i)    I  Cor.  2: 10 — ' '  But  God  hath  revealed  them  unto  us  by  his  Spirit: 
for  the  Spirit  searcheth  all  things,  yea,  the  deep  things  of  God." 
The  Holy  Spirit  searcheth  the  deep  things  of  God. 

(2)  Rev.  2:  7 — "  He  that  hath  an  ear,  let  him  hear  what  the  Spirit- 
saith  unto  the  churches:  To  him  that  overcometh  will  I  give  to  eat  01 
the  tree  of  life,  which  is  in  the  midst  of  the  paradise  of  God." 

The  Holy  Spirit  speaks. 

(3)  Gal.  4:  6 — "  And  because  ye  are  sons,  God  hath  sent  forth  th« 
Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father." 

The  Holy  Spirit  crieth  out. 

(4)  Rom.  8:  26,  R.V. — "And  in  like  manner  the  Spirit  also  helpeth 
our  infirmity:  for  we  know  not  how  to  pray  as  we  ought;  but  the  Spirit 
himself  maketh  intercession  for  us  with  groanings  which  can  not  be 
uttered." 

The  Holy  Spirit  maketh  intercession. 

(5)  Jno.  15:26 — "  But  when  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  pro- 
ceedeth  from  the  Father,  he  shall  testify  of  me." 

The  Holy  Spirit  gives  testimony. 

(6)  Jno.  14:26 — "But  the  Comforter,  which  is  the  Holy  Ghost, 
whom  the  Father  will  send  in  my  name,  he  shall  teach  you  all  things, 
and  bring  all  things  to  your  remembrance,  whatsoever  I  have  said  mvAq 
you."  (Compare  Jno.  16:  12-14: — "I  have  yet  many  things  to  say 
unto  you,  but  ye  cannot  bear  them  now.    Howbeit  when  he,  the  Spirit 


228  What  the  Bible  Teaches 

of  truth  is  come,  he  will  guide  you  into  all  truth:  for  he  shall  not  speak 
of  himself;  but  whatsoever  he  shall  hear,  that  shall  he  speak:  and  he 
will  show  you  things  to  come.  He  shall  glorify  me:  for  he  shall  re- 
ceive of  mine,  and  shall  show  it  unto  you."  Neh.  9:  20 — "  Thou  gavest 
also  thy  good  Spirit  to  instruct  them,  and  withheldest  not  thy  manna 
from  their  mouth,  and  gavest  them  water  for  their  thirst.") 
The  Holy  Spirit  teaches  all  the  truth. 

(7)  Rom.  8:  14 — "For  as  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God." 

The  Holy  Spirit  leads  or  directs  men  what  to  do. 

(8)  Acts  16:  6,  7 — "  Now  when  they  had  gone  throughout  Phrygia 
and  the  region  of  Galatia,  and  were  forbidden  of  the  Holy  Ghost  to 
preach  the  word  in  Asia,  After  they  were  come  to  Mysia,  they  as- 
sayed to  go  into  Bithynia:  but  the  Spirit  suffered  them  not." 

The  Holy  Spirit  commands  men. 

(9)  Acts  13:  2 — "  As  they  ministered  to  the  Lord,  and  fasted,  the 
Holy  Ghost  said,  Separate  me  Barnabas  and  Saul  for  the  work  where- 
unto  I  have  called  them." 

Acts  20:  28 — "Take  heed  therefore  unto  yourselves,  and  to  all  the 
flock,  over  the  which  the  Holy  Ghost  hath  made  you  overseers,  to  feed 
the  church  of  God,  which  he  hath  purchased  with  his  own  blood." 

The  Holy  Spirit  calls  men   to  work  and  appoints  them  to 

office. 

(10)  Jno.  15:  26 — "  But  when  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the   Spirit  of  truth,  which  pro- 

ceedeth  from  the  Father,  he  shall  testify  of  me." 
The  Holy  Spirit  goes  forth  upon  the  mission  to  which  He  is 
sent. 

THIRD  PROPOSITION:     Many   acts   that   only   a  person  can 
perform  are  ascribed  to  the  Holy  Spirit. 

4.      Personal  Office. 

(i)  Jno.  14:  16,  17 — "  And  I  will  pray  the  Father,  and  he  shall  give 
you  another  Comforter,  that  he  may  abide  with  you  forever;  Even  the 
Spirit  of  truth;  whom  the  world  cannot  receive,  because  it  seeth  him 
not,  neither  knoweth  him:  but  ye  know  him;  for  he  dwelleth  with  you, 
and  shall  be  in  you." 

It  is  the  office  of  the  Holy  Spirit  to  be  *'  another  Comforter  " 
(or  paraclete)  to  take  the  place  of  the  absent  Saviour.  Is  it  possi- 
ble that  Jesus  Christ  could  use  such  language  in  speaking  of  an 
impersonal  influence  or  power  ?     (Of  Jno.  16:7.) 


The  Personality  of  the  Holy  Spirit  229 

FOURTH  PROPOSITION:     An  Office  is  predicated  of  the  Holy 
SpiHt  that  could  only  be  predicated  of  a  person. 

5.     Personal  Treatment. 

(i)  Is.  63:  10,  R.V. — "  But  they  rebelled,  and  grieved  his  holy 
spirit:  therefore  he  was  turned  to  be  their  enemy,  and  himself  fought 
against  them." 

The  Holy  Spirit  is  rebelled  against  and  grieved.  (Compare 
Eph.  4:  30.) 

(2)  Heb.  10:  29 — "Of  how  much  sorer  punishment,  suppose  ye, 
shall  he  be  thought  worthy,  who  hath  trodden  under  foot  the  Son  oi 
God,  and  hath  counted  the  blood  of  the  covenant  wherewith  he  is 
sanctified,  an  unholy  thing,  and  hath  done  despite  unto  the  Spirit  of 
grace." 

The  Holy  Spirit  is  "done  despite  unto  "  ("treated  with  con. 
tumely"—"  Thayer's  Greek-Eng.  Lex.  of  the  N.  T.") 

(3)  Acts  5:  3 — "But  Peter  said,  Ananias,  why  hath  Satan  filled 
thine  heart  to  lie  to  the  Holy  Ghost,  and  to  keep  back  part  of  the 
price  of  the  land  ?  " 

The  Holy  Spirit  is  lied  to. 

(4)  Matt.  12:  31,  32 — "Wherefore  I  say  unto  you.  All  manner  of 
sin  and  blasphemy  shall  be  forgiven  unto  men:  but  the  blasphemy 
against  the  Holy  Ghost  shall  not  be  forgiven  unto  men.  And  whoso- 
ever  speaketh  a  word  against  the  Son  of  man,  it  shall  be  forgiven  him: 
but  whosoever  speaketh  against  the  Holy  Ghost,  it  shall  not  be  for- 
given him,  neither  in  this  world,  neither  in  the  world  to  come." 

The  Holy  Spirit  is  blasphemed  against. 

FIFTH  PROPOSITION:     A  treatment  is  predicated  of  the  Holy 
Spirit  that  could  only  be  predicated  of  a  person. 

GENERAL  PROPOSITION:     The  Holy  Spirit  is  a  person. 

Theoretically  we  may  believe  this.  Do  we  in  our  real  thought 
of  Him,  or  in  our  practical  attitude  toward  Him,  treat  Him  as  a 
person  ?  Do  we  regai"d  Him  as  indeed  as  real  a  person  as  Jesus 
Christ — as  loving,  wise  and  strong,  as  worthy  of  our  confidence 
and  love  and  surrender,  as  He  ?  He  came  to  be  to  the  disciples, 
and  to  us,  what  Christ  had  been  to  them  during  the  days  of  His 
personal  companionship  with  them.  (Jno.  14:  16,  17.)  Do  we" 
know  "  the  communion  or  fellowship"  of  the  Holy  (zhost  ?  "  (2 
Cor.  13;  14.) 


CHAPTER  IL 
THE  DEITY  OF  THE  HOLY  SPIRIT. 

I.    DiTinc  Attributes. 

(i)  Heb.  9:  14 — "  How  much  more  shall  the  blood  of  Christ,  who 
through  the  eternal  Spirit  offered  himself  without  spot  to  God,  purge 
your  conscience  from  dead  works  to  serve  the  living  God  ?  " 

FIRST  PROPOSITION:     The  Holy  Spirit  is  eternal. 

(2)  Ps.  139:  7-10 — "Whither  shall  I  go  from  thy  Spirit  ?  or  whither 
shall  I  flee  from  thy  presence  ?  If  I  ascend  up  into  heaven,  thou  art 
there:  if  I  make  my  bed  in  hell,  behold,  thou  art  there.  If  I  take  the 
wings  of  the  morning,  and  dwell  in  the  uttermost  parts  of  the  sea; 
even  there  shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold  me." 

SECOND  PROPOSITION:     The  Holy  Spirit  is  omnipresent. 

(3)  Luke  i:  35 — "  And  the  angel  answered  and  said  unto  her,  TAf 
Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the  highest  shall 
overshadow  thee:  therefore  also  that  holy  thing  which  shall  be  bom 
of  thee  shall  be  called  the  Son  of  God." 

THIRD  PROPOSITION:     The  Holy  Spirit  is  omnipotent. 

(4)  I  Cor.  2:  10,  II — "  For  God  hath  revealed  them  unto  us  by  his 
Spirit:  for  the  Spirit  searcheth  all  things^  yea,  the  deep  things  of  God. 
For  what  man  knoweth  the  things  of  a  man,  save  the  spirit  of  man 
which  is  in  him  ?  even  so  the  things  of  God  knoweth  no  man,  but  the 
Spirit  of  God." 

Jno.  14:  26 — "  But  the  Comforter,  which  is  the  Holy  Ghost,  whom 
the  Father  will  send  in  my  name,  he  shall  teach  you  all  things,  and 
bring  all  things  to  your  remembrance,  whatsoever  I  have  said  unto 
you." 

Jno.  16:  12,  13 — "  I  have  yet  many  things  to  say  unto  you,  but  ye 
can  not  bear  them  now.  Howbeit  when  he,  the  Spirit  of  truth,  is  come, 
he  -w'^^A  guide  you  into  all  truth:  for  he  shall  not  speak  of  himself;  but 
whatsoever  he  shall  hear,  that  shall  he  speak:  and  he  will  show  you 
things  to  come." 

FOURTH  PROPOSITION:     The  Holy  Spirit  is  Omniscient. 


The  Deity  of  the  Holy  Spirit  231 

GENERAL  PR  0  POSITION:     Each  of  the  four  distinctly  Divine 
Attributes  is  ascribed  to  the  Holy  Spirit 

II.  Divine  Works. 

(i)  Job.  33: 4 — "The  Spirit  of  God  AaiA  made  me,  and  the  breath 
of  the  Almighty  hath  given  mehfe." 

Ps.  104:30 — "  Thou  sendest  forth  thy  spirit,  they  are  created:  and 
thou  renewest  the  face  of  the  earth." 

FIRST  PROPOSITION:    Creation  is  ascribed  to  the  Holy  Spirit. 

(2)  Jno.  6:  63 — "  It  is  the  Spirit  that  quickeneth;  the  flesh profiteth 
nothing:  the  words  that  I  speak  unto  you,  they  are  spirit,  and  they  are 
life." 

Rom.  8: 11 — "  But  if  the  Spirit  of  him  that  raised  up  Jesus  from  the 
dead  dwell  in  you,  he  that  raised  up  Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies  by  his  Spirit  that  dwelleth  in  you." 

Gen.  2:7 — "And  the  Lord  God  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath  of  life;  and  man 
became  a  living  soul. 

SECOND   PROPOSITION:     The  impartation  of  life  is  ascribed 
'  to  the  Holy  Spirit. 

(3)  2  Pet.  i:  21,  R.V. — "  For  no  prophecy  ever  came  by  the  will  of 
man:  but  men  spake  from  God,  being  moved  by  the  Holy  Ghost." 

2  Sam  23: 2,  3 — "  The  Spirit  of  the  Lord  spake  by  me,  and  his  word 
was  in  my  tongue.  The  God  of  Israel  said,  The  Rock  of  Israel  spake 
to  me.  He  that  ruleth  over  men  must  be  just,  ruling  in  the  fear  of 
God." 

THIRD  PROPOSITION:     The  authorship  of  Divine  prophecies 
is  ascribed  to  the  Holy  Spirit. 

GENERAL  PROPOSITION:     Three  distinctively  divine  works 
are  ascribed  to  the  Holy  Spirit. 

III.  Statements  which  refer  to  the  Lord  or  Jehovah  in  the  Old  Testament 
applied  to  the  Holy  Spirit  in  tlie  New  Testament. 

(i)  Is,  6:  8-10 — "Also  I  heard  the  voice  of  the  Lord,  saying, 
whom  shall  I  send,  and  who  will  go  for  us  ?  Then  said  I,  Here 
am  I;  send  me.  And  he  said,  Go,  and  tell  this  people,  hear  ye 
indeed,  but  understand  not;  and  see  ye  indeed,  but  perceive  not. 
Make  the  heart  of  this  people  fat,  and  make  their  ears  heavy, 
and  shut  their  eyes;  lest  they  see  with  their  eyes  and  hear  with 
their  ears,  and  understand  with  their  heart,  and  convert,  and  be 
healed."     (Compare  Acts  28:25-27:     "And    when    they  agreed  not 


232  What  the  Bible  Teaches 

among  themselves,  they  departed,  after  that  Paul  had  spoken  one 
word.  Well  spake  the  Holy  Ghost  by  Esaias  the  prophet  unto  our 
fathers,  saying.  Go  unto  this  people,  and  say.  Hearing  ye  shall  hear, 
and  shall  not  understand;  and  seeing  ye  shall  see,  and  not  perceive; 
For  the  heart  of  this  people  is  waxed  gross,  and  their  ears  are  dull 
of  hearing,  and  their  eyes  have  they  closed;  lest  they  should  see  with 
their  eyes,  and  hear  with  their  ears,  and  understand  with  their  hearts 
and  should  be  converted,  and  I  should  heal  them." 

This  same  passage  is  applied  to  Jesus  Christ.  May  it  be  that 
in  the  threefold  ' '  Holy  "  of  the  seraphic  cry  in  Is.  6:3,  ( '  'And  one 
cried  unto  another,  and  said,  Holy,  holy,  holy,  is  the  Lord  of 
hosts:  the  whole  earth  is  full  of  his  glory,")  we  have  a  hint  of 
the  tri-personality  of  the  Jehovah  of  Hosts  and  hence  the  pro- 
priety of  the  threefold  application  of  the  vision  ? 

{2)  Ex.  16:  7 — "  And  in  the  morning,  then  ye  shall  see  the  glory  of 
the  Lord;  for  that  he  heareth  your  murmurings  against  the  Lord;  and 
what  are  we,  that  ye  murmur  against  us  ?  "  Compare  Heb.  3:  7-9 — 
"  Wherefore  as  the  Holy  Ghost  saith.  To-day  if  ye  will  hear  his  voice, 
harden  not  your  hearts,  as  in  the  provocation,  in  the  day  of  temptation 
in  the  wilderness:  When  your  fathers  tempted  me,  proved  tne,  and 
saw  my  works  forty  years."    (Compare  Ps.  95:8-11.) 

GENERAL  PROPOSITION:  Statements  which  in  the  Old  Tes- 
tament distinctly  name  the  Lord,  God,  or  Jehovah,  as  their  sub- 
ject are  applied  to  the  Holy  Spirit  in  the  Nexo  Testament.  That 
is,  the  Holy  Spirit  occupies  the  jiosition  of  Deity  in  the  New  Tes- 
tament thought. 

IV.  The  way  in  which  the  Name  of  the  Holy  Spirit  is  coupled  with  that  of 
God. 

(i)  I  Cor.  12:  4-6 — "  Now  there  are  diversities  of  gifts,  but  the 
sajne  Spirit.  And  there  are  differences  of  administrations,  but  the 
same  Lord.  And  there  are  diversities  of  operations,  but  it  is  the  same 
G^^^  which  worketh  all  in  all." 

(2)  Matt.  28:  ig — "  Go  ye  therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

(3)  2  Cor.  13,  14 — "The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy  Ghost,  be  with  you  all. 
Amen." 

GENERAL  PROPOSITION:  The  name  of  the  Holy  Spirit  is 
coupled  with  that  of  God  in  a  way  that  it  xcoidd  be  impossible  for 
a  reverent  and  thoug fitful  mind  to  couple  the  name  of  any  Jinite 
being  with  that  of  the  Deity. 


The  Deity  of  the  Holy  Spirit  233 

V,    The  Divine  Kame. 

I.  Acts  5:  3,  4 — "  But  Peter  said,  Ananias,  why  hath  Satan  filled 
thine  heart  to  lie  to  the  Holy  Ghost ^  and  to  keep  back  part  of  the  price 
of  the  land  ?  While  it  remained,  was  it  not  thine  own  ?  and  after  it 
was  sold,  was  it  not  in  thine  own  power  ?  why  hast  thou  conceived  this 
thing  in  thine  heart  ?  thou  hast  not  lied  unto  men,  but  unto  God." 

GENERAL  PROPOSITION:     The  Holy  Spirit  is  called  God. 

Summary.  By  the  ascription  of  all  the  distinctively  Divine 
attributes,  and  several  distinctively  Divine  operations,  by  refer- 
ring statements  which  in  the  Old  Testament  distinctly  name  Je- 
hovah, the  Lord,  or  God,  as  their  subject  to  the  Holy  Spirit  in 
the  New  Testament,  by  coupling  the  name  of  the  Holy  Spirit  with 
that  of  God  in  a  way  that  it  would  be  impossible  to  couple  that  of 
any  finite  being  with  that  of  the  Deity,  by  calling  the  Holy  Spirit 
*'  God,"  in  all  these  unmistakable  ways,  God  in  His  word  distinctly 
proclaims  that  the  Holy  Spirit  is  a  Divine  Person. 


CHAPTER  lit, 

THE  DISTINCTION  OF  THE  HOLY  SPIRIT  FROM  THE  FATHER 
AND  FROM  HIS  SON,  JESUS  CHRIST. 

(i)  Luke  3:  21,  22 — "Now  when  all  the  people  were  baptized,  it 
came  to  pass,  that  Jesus  also  being  baptized,  and  praying,  the  heaven 
was  opened,  and  the  Holy  Ghost  descended  in  a  bodily  shape  like  a 
dove  upon  him,  and  a  voice  came  from  heaven,  which  said,  Thou  art 
my  beloved  Son;  in  thee  I  am  well  pleased." 

FIRST  PROPOSITION:  A  clear  distinction  is  drawn  between 
Jesus  Christ,  loho  was  on  the  earth,  the  Father  who  spoke  to  him 
from  heaven,  and  the  Holy  Spirit  who  descended  in  a  bodily  form 
as  a  Dove,  upon  Him. 

(2)  Matt.  28: 19 — "  Go  ye  therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

SECOND  PROPOSITION:  A  clear  distinction  is  drawn  betxoecn 
' '  the  name  of  the  Father  "  and  ' » of  the  Son"  and  ' *  of  the  Holy 
Ghost." 

(3)  Juo.  14:  16 — "  And  I  will  pray  the  Father,  and  he  shall  give  you 
another  Comforter,  that  he  may  abide  with  you  forever." 

THIRD  PROPOSITION:  A  clear  distinction  is  drawn  between 
the  Son  who  prays  and  the  Father  to  whom  He  prays,  and  the 
* '  Another  Comforter  ' '  who  is  given  in  answer  to  the  prayer. 

(4)  J  no.  16:  7 — "  Nevertheless  I  tell  you  the  truth:  it  is  expedient  foC 
you  that  I  go  away:  for  if  I  go  not  away,  the  Comforter  will  not  come 
unto  you;  but  if  I  depart,  I  will  send  him  unto  you." 

FOURTH  PROPOSITION:  A  clear  distinction  is  drawn  between 
Jesus  who  goes  away  and  the  Holy  Spirit,  who  comes  to  take 
His  place. 

(5)  Acts  2:  33 — "  Therefore  being  by  the  right  hand  of  God  exalted, 
and  having  received  of  the  Father  the  promise  of  the  Holy  Ghost,  be 
hath  slied  forth  this,  which  ye  now  see  and  hear." 


The  Distinction  of  the  Holy  Spirit  235 

FIFTH  PROPOSITION.  A  clear  distinction  is  drawn  between  the 
Son  exalted  to  the  right  hand  of  the  Father,  and  the  Father 
Himself,  and  the  Holy  Ghost,  whom  the  Son  receives  from  the 
Father  and  sheds  upon  the  church. 

GENERAL  PROPOSITION:  Again  and  again  the  Bible  draws 
the  clearest  possible  distinction  between  the  Holy  Spirit  and  the 
Father  and  the  Son.  They  are  separate  personalities,  having 
mutual  relations  to  one  another,  acting  upon  one  another,  speak- 
ing of  or  to  one  another,  applying  the  pronouns  of  the  second 
and  third  persons  to  one  another. 

It  has  been  said  that  the  doctrine  of  the  Trinity  is  not  taught 
in  the  Bible,  and  it  is  true  that  it  is  not  directly  taught;  but  the 
doctrine  of  the  Ti'inity  is  the  putting  together  of  truths  that  are 
taught.  It  is  clearly  taught  in  the  Bible  that  there  is  but  one 
God.  It  is  also  clearly  taught  that  there  are  three  Divine  Per- 
ions — the  Father,  the  Son,  and  the  Holy  Ghost. 


CHAPTER  IV, 

THE  SUBORDINATION  OF  THE  SPIRIT  TO  THE  FATHER 
AND  THE  SON. 

(i)  Jno.  14:26 — "But  the  Comforter,  which  is  the  Holy  Ghost, 
whom  the  Father  will  send  in  my  name,  he  shall  teach  you  all  things, 
and  bring  all  things  to  your  remembrance,  whatsoever  I  have  said 
unto  you." 

Jno.  15:  26 — "  But  when  the  Comforter  is  come,  whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  proceedeth 
from  the  Father,  he  shall  testify  of  me." 

FIRST  PROPOSITION:     The  Holy  Spirit  is  sent  by  the  Father 
and  also  by  the  Son. 

Elsew^here  we  are  taught  that  Jesus  Christ  was  sent  by  the 
Father.     (Jno.  6:  29;  8:  29,  42.) 

(2)  Rom.  8:  9 — "  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if 
so  be  that  the  Spirit  of  God  dwell  in  you.  Now  if  any  man  have  not 
the  Spirit  of  Christ,  he  is  none  of  his." 

SE  COND  PR  0 POSITION:     The  Holy  Spint  is  called  ' '  the  Spirit 
of  God"  and  ''the  Spirit  of  Christ." 

(Compare  Acts  16:  7,  R.V. — "And  when  they  were  come  over 
against  Mysia,  they  assayed  to  go  into  Bithynia;  and  the  spiiit  oj 
Jesus  suffered  them  not.") 

(3)  Jno.  16:  13,  R.V. — "  Howbeit  when  he,  the  Spirit  of  truth, 
is  come,  he  shall  guide  you  into  all  the  truth:  for  he  shall  not  speak 
from  himself;  but  what  things  soever  he  shall  hear,  these  shall  he 
speak:  and  he  shall  declare  unto  you  the  things  that  are  to  come." 

THIRD  PR  0 POSITION:     The  Holy  Spint  speaks  not  from  Him- 
self but  speaks  the  things  which  He  hears. 

In  a  similar  way  Jesus  said  of  Himself  '*my  teaching  is  not 
mine,  but  His  that  sent  Me."     (Jno.  7:  16;  8:  26,  40.) 

(4)  Jno.  16:  14— "  He  shall  glorify  me:  for  he  shall  receive  of  mine, 
and  shall  show  it  unto  you." 


The  Subordination  of  the  Spirit  237 

FOURTH  PROPOSITION:     It  is  the  work  of  the  Holy  Spirit  to 
glorify  Christ. 

In  a  similar  way  Christ  sought  not  His  own   glory  but  the 
glory  of  Him  that  sent  Him.     (Jno.  7:  18.) 

GENERAL  PROPOSITION:     The  Holy  Spirit  in  His  present 
work  is  subordinated  to  the  Father  and  to  the  Son. 

Note. — We  shall  see  later  that  in  his  earthly  life  Jesus  lived  and 
taught  and  worked  in  the  power  of  the  Holy  Spirit. 


CHAPTER  V; 
THE  NAMES  OF  THE  HOLY  SPIRIT, 

(i)  I  Cor.  2:  10,  R.V. — "But  unto  us  God  revealed  them  through 
the  Spirit:  for  the  Spirit  searcheth  all  things,  yea,  the  deep  things 
of  God." 

"The  Spirit." 

The  word  means  "breath,"  or  "wind."  Both  thoughts  are 
in  the  word  as  applied  to  the  Holy  Spirit.  In  Jno.  20:  22  ("And 
when  he  had  said  this,  he  breathed  on  them,  and  saith  unto  them, 
Receive  ye  the  Holy  Ghost,")  and  Gen.  2:7  ("And  the  Lord 
God  formed  man  of  the  dust  of  the  ground,  and  breathed  into  his 
nostrils  the  breath  of  life;  and  man  became  a  living  soul."  Com- 
pai-e  Ps.  104:  30 — "Thou  sendest  forth  thy  spirit,  they  are 
created:  and  thou  renewest  the  face  of  the  earth,")  and  Job 
33:  4  ("  The  Spirit  of  God  hath  made  me,  and  the  breath  of  the 
Almighty  hath  given  me  life,")  we  have  the  idea  of  the  Spirit  as 
the  breath  of  Christ  and  of  God. 

In  Jno.  3:  6-8  ("That  which  is  born  of  the  flesh  is  flesh; 
and  that  which  is  born  of  the  Spirit  is  spirit.  Marvel  not  that  I 
said  unto  thee.  Ye  must  be  born  again.  The  wind  bloweth  where 
it  listeth,  and  thou  hearest  the  sound  thereof,  but  canst  not  tell 
whence  it  cometh,  and  whither  it  goeth:  so  is  every  one  that  is 
born  of  the  Spirit,")  we  have  the  idea  of  the  Spirit  as  the  wind. 
The  full  significance  of  this  name  as  applied  to  the  Holy  Spirit  it 
may  be  beyond  us  to  fathom,  but  this  much  seems  clear: 

1.  That  the  Spirit  is  the  outbreathing  of  God,  His  life  go- 
ing forth  to  quicken.  Possibly  we  should  notice  the  fact  that 
the  breath  is  itself  the  vital  principle,  and  some  have  thought  that 
the  Spirit  is  therefore  the  inmost  life  of  God. 

2.  The  Spirit,  like  the  wind,  is  (a)  Sovereign.  "Bloweth 
where  it  listeth."  (Jno.  3:  8.)  (Compare  1  Cor.  12:  11— "  But 
all  these  worketh  that  one  and  the  selfsame  Spirit,  dividing  to 
every  man  severally  as  he  will. ")    (b)  Invisible.    '  *  Thou  hearest  the 


The  Names  of  the  Holy  Spirit  239 

sound  thereof."  (Jno.  3:8.)  (c)  Inscrutable.  << Thou  kno west  not 
whence  it  cometh  and  whither  it  goeth. "  (Jno.  3:8.)  {d)  Indispens- 
able. Without  air  in  motion  there  is  no  life.  (Jno.  3:  5 — "Jesus 
answered,  Verily,  verily,  I  say  unto  you,  Except  a  man  be  born  of 
water  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God. ") 
(e)  Lifegiving.  Ezek.  37:8,  9,  10 — "And  when  I  beheld,  lo,  the 
sinews  and  the  flesh  came  up  upon  them,  and  the  skin  covered 
them  above:  but  there  was  no  breath  in  them.  Then  said  he  unto 
me.  Prophesy  unto  the  wind,  prophesy,  son  of  man,  and  say  to  the 
wind, Thus  saith  the  Lord  God;  Come  from  the  four  winds,  O  breath, 
and  breathe  upon  these  slain,  that  they  may  live.  So  I  proph- 
esied as  he  commanded  me,  and  the  breath  came  into  them,  and 
they  lived,  and  stood  up  upon  their  feet,  an  exceeding  great 
army."     (Compare  Jno.  3:5.) 

Note. — Much  at  least  of  the  difficulty  in  Jno.  3:  5  would  disappear 
if  we  would  remember  that  "spirit"  means  "wind"  and  translate  literally 
"Except  a  man  be  born  of  water  and  wind,  he  cannot  enter  into  the 
Kingdom  of  God"  (/.  e.,  except  a  man  be  born  of  the  cleansing  and 
quickening  power  of  the  Spirit  or  of  the  cleansing  word — Compare  Jno. 
15:  3,  Eph.  5:26,  Jas.  i:  18,  i  Pet.  i:  23— and  the  quickening  power  of 
the  Holy  Spirit). 

(/.)  Irresistible.  (Compare  Acts  i:  8 — "  "Qni  ye  shall  receive  power, 
after  that  the  Holy  Ghost  is  come  upon  you:  and  ye  shall  be  witnesses 
unto  me  both  in  Jerusalem,  and  in  all  Judea,  and  in  Samaria,  and  unto 
the  uttermost  part  of  the  earth,"  and  Acts  6:  10 — "And  they  were 
not  able  to  resist  the  wisdom  and  the  spirit  by  which  he  spake.")  A 
man  filled  with  the  Holy  Ghost  is  transformed  into  a  cyclone. 

(2)  1  Cor.  3: 16 — "  Know  ye  not  that  ye  are  the  temple  of  God,  and 
that  the  Spirit  of  God  dwelleth  in  you  ?  " 

"The  Spirit  of  God." 

The  same  essential  thought  as  the  former,  but  His  Divine 
origin,  character  and  power  emphasized. 

(3)  Is.  11:  2 — "And  the  Spirit  of  the  Lord  shall  rest  upon  him,  the 
spirit  of  wisdom  and  understanding,  the  spirit  of  counsel  and  might, 
the  spirit  of  knowledge  and  of  the  fear  of  the  Lord."  (Compare 
Is.  63:  14.) 

"The  Spirit  op  Jehovah." 

(4)  Is.  61:  I — "  The  spirit  of  the  Lord  God  is  upon  me;  because 
the  Lord  hath  anointed  me  to  preach  good  tidings  unto  the  meek;  he 
hath  sent  me  to  bind  up  the  brokenhearted,  to  proclaim  liberty  to  the 
captives,  and  the  opening  of  the  prison  to  them  that  are  bound." 


240  What  the  Bible  Teaches 

<«The  Spirit  of  the  Lord  God,"  or  rather  "Lord  Jehovah." 
This  is  still  more  emphatic. 

(5)  2  Cor.  3:  3 — "  Forasmuch  as  ye  are  manifestly  declared  to  be 
the  epistle  of  Christ  ministered  by  us,  written  not  with  ink,  but  with 
the  Spirit  of  the  living  God;  not  in  tables  of  stone,  but  in  fleshly  tables 
of  the  heart." 

"The  Spirit  of  the  Living  God." 

(6)  Rom.  8:  9 — "  But  ye  are  not  in  the  flesh,  but  in  the  Spirit  if  so 
be  that  the  Spirit  of  God  dwell  in  you.  Now  if  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his." 

"The  Spirit  op  Christ." 

This  name  brings  out  the  relation  of  the  Spirit  to  Christ  as 
well  as  to  the  Father.  (Compare  Acts.  2 :  33 — "  Therefore  being  by 
the  right  hand  of  God  exalted,  and  having  received  of  the  Father 
the  promise  of  the  Holy  Ghost,  he  hath  shed  forth  this,  which  ^e, 
now  see  and  hear,") 

(7)  Gal.  4:  6 — "  And  because  ye  are  sons,  God  hath  sent  forth  tht 
Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father." 

"The  Spirit  of  His  Son." 

This  name  is  given  to  the  Holy  Spirit  in  especial  connection 
with  His  testifying  to  the  sonship  of  the  believer.  It  is  "the 
Spirit  of  His  Son"  who  testifies  to  our  sonship. 

(8)  Phil,  i:  19 — "  For  I  know  that  this  shall  turn  to  my  salvation 
through  your  prayer,  and  the  supply  of  the  Spirit  of  Jestis  Christ." 

"The  Spirit  op  Jesus  Christ." 

The  Spirit  is  not  merely  the  spirit  of  the  eternal  word,  but 
the  spirit  of  the  word  incarnate,  Jesus  Christ.  It  is  the  man 
Jesus  exalted  to  the  right  hand  of  the  Father  who  receives  and 
sends  the  Spirit. 

(Acts  2:  32,  33 — "  This  Jesus  hath  God  raised  up,  whereof  we  all 
^      are  witnesses.     Therefore,  being  by  the  right  hand  of  God  exalted, 
and  having  received  of  the  Father  the  promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this,  which  ye  now  see  and  hear." 

(9)  Acts.  16:7,  R.V. — "  And  when  they  were  come  over  against 
Mysia,  they  assayed  to  go  into  Bithynia:  and  M/ 6)>/r//<?/y««5  suf- 
fered them  not."  (Compare  v.  6 — "And  they  went  through  the 
region  of  Phrygia  and  Galatia,  having  been  forbidden  of  the  Holy 
Ghost  to  speak  the  word  in  Asia.") 


The  Names  of  the  Holy  Spirit  241 

*<Thi!  Spirit  op  Jesus." 

The  thought  of  the  relation  of  the  Spirit  to  the  man  Jesus 
is  still  more  clear  here. 

(10)  Luke  11:  13 — *'  If  ye  then,  being  evil,  know  how  to  give  good 
gifts  unto  your  children;  how  much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him  ?  "  (and  many  places). 

"The  Holy  Spirit." 

This  name  emphasizes  the  essential  moral  character  of  the 
Spirit.  He  is  Holy  in  Himself.  He  imparts  holiness  to  others. 
(Compare  1  Pet.  1:2.)  Oh,  if  we  only  realized  more  deeply  and 
constantly  that  He  is  the  Holy  Spirit.  Well  may  we,  as  the 
seraphim,  bow  in  His  presence  and  cry,  "Holy,  Holy,  Holy." 
Yet  how  thoughtlessly  many  talk  about  Him  and  pray  for  Him. 
We  pray  for  Him  to  come  into  our  churches  and  our  hearts,  but 
what  will  He  find  there? 

(11)  Is.  4:  4 — "When  the  Lord  shall  have  washed  away  the  filth  of 
the  daughters  of  Zion,  and  shall  have  purged  the  blood  of  Jerusalem 
from  the  midst  thereof  by  the  spirit  of  judgment,  and  by  the  spirit  0/ 
burning." 

"The  Spirit  op  Burning." 

This  name  emphasizes  His  searching,  refining,  dross-consum- 
ing, illuminating,  energizing  work. 

(12)  Rom.  i:  4 — "And  declared  to  be  the  Son  of  God  with  power, 
according  to  the  Spirit  of  holiness,  by  the  resurrection  from  the  dead." 

"The  Spirit  op  Holiness." 

This  possibly  emphasizes  the  Holiness  of  the  Spirit  even 
more  than  "the  Holy  Spirit." 

{13)  Eph.  i:  13,  R.V. — "In  whom  ye  also,  having  heard  the  word 
of  truth,  the  gospel  of  your  salvation,  in  whom,  having  also  believed, 
ye  were  sealed  with  the  Holy  Spirit  of  promise.'^ 

"The  Holy  Spirit  of  PRorasE." 

This  refers  to  His  being  the  great  promise  of  the  Father 
and  the  Son.  (Compare  Acts  1:4,  5 — "And,  being  assembled 
together  with  them,  commanded  them  that  they  should  not  depart 
from  Jerusalem,  but  wait  for  t?ie  promise  of  the  Father,  which, 
saith  he,  ye  have  heard  of  me.  For  John  truly  baptized  with  water; 
but  ye  shall  be  baptized  with  the  Holy  Ghost  not  many  days 
hence." 


242  What  the  Bible  Teaches 

.  (Acts  2:  33 — "  Therefore  being  by  the  right  hand  of  God  exalted, 
and  having  received  of  the  Father  the  promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this,  which  ye  now  see  and  hear.") 

{14)  Jno.  14:  17 — "  Even  the  Spirit  of  truth;  whom  the  world  cannot 
receive,  because  it  seeth  him  not,  neither  knoweth  him:  but  ye  know 
him;  for  he  dwelleth  with  you,  and  shall  be  in  you." 

Jno.  15:  26 — *'  But  when  the  Comforter  is  come,  whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  proceedeth 
from  the  Father,  he  shall  testify  of  me." 

Jno.  16: 13 — "  Howbeit  when  he,  the  Spirit  of  truth,  is  come,  he  will 
guide  you  into  all  truth:  for  he  shall  not  speak  of  himself;  but  whatso- 
ever he  shall  hear,  that  shall  he  speak:  and  he  will  show  you  things 
to  come." 

*'  The  Spirit  of  Truth." 

(1)  His  essence  is  truth  (Compare  1  Jno.  5:  7,  R.V. — 
"And  it  is  the  Spirit  that  beareth  witness,  because  the  Spirit  is 
the  truth ")  and  (2)  It  is  His  work  to  communicate  truth. 
(Compare  Jno.  14:  26;  16:  13.)     All  truth  is  from  Him. 

(15)  Rom.  8:  2 — "  For  the  law  of  the  Spirit  of  life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death." 

*«  The  Spirit  of  Life." 

(16)  Is.  11:2 — "And  the  Spirit  of  the  Lord  shall  rest  upon  him, 
the  Spirit  of  wisdom  and  understanding,  the  Spirit  of  counsel  and 
might,  the  Spirit  of  knowledge  and  of  the  fear  of  the  Lord.  " 

(1)  "The  Spirit  of  Wisdom  and  Understanding." 

(2)  "  The  Spirit  of  Counsel  and  Might." 

(3)  "The  Spirit  of  Knowledge  and  of  the  Fear  of  the 
Lord." 

All  these  suggestive  names  refer  to  the  gracious  work  of  the 
Spirit  in  "  the  servant  of  the  Lord."     (See  context.) 

(17)  Heb.  i:  9 — "Thou  hast  loved  righteousness,  and  hated 
iniquity;  therefore  God,  even  thy  God,  hath  anointed  thee  with  the  oil 
ef  gladness  above  thy  fellows."  > 

"The  Oil  of  Gladness." 

A  most  beautiful  and  suggestive  name  of  Him  whose  fruit  is 
first  "love,  '  then  "joy."     (Gal.  5:  22.) 

(18)  Heb.  10:  29 — "Of  how  much  sorer  punishment,  suppose 
ye,  shall  he  be  thought  worthy,  who  hath  trodden  under  foot  the  Son 
of  God,  and  hath  counted  the  blood  of  the  covenant,  wherewith  he  was 
sanctified,  an  unholy  thing,  and  hath  done  despite  unto  the  Spirit  of 
grace  t " 


The  Names  of  the  Holy  Spirit  243 

"The  Spirit  op  Grace." 

This  name  brings  out  the  fact  that  it  is  the  Holy  Spirit's 
work  to  administer  and  to  apply  the  grace  of  God.  Not  only  is 
He  gracious,  but  He  is  making  ours,  experimentally,  the  multi- 
fold grace  of  God. 

(19)  I  Pet.  4:  14 — "  If  ye  be  reproached  for  the  name  of  Christ, 
happy  are  ye;  for  the  Spirit  of  glory  and  of  God  resteth  upon  you:  on 
their  part  he  is  evil  spoken  of,  but  on  your  part  he  is  glorified." 

"The  Spirit  op  Glory." 

This  name  is  intended  to  teach  not  only  that  He  is  glorious 
Himself,  but  that  He  imparts  the  glory  of  God  to  us. 

(Compare  V.  13 — "But  rejoice,  inasmuch  as  ye  are  partakers  of 
Christ's  sufferings;  that,  when  his  glory  shall  be  revealed,  ye  may  be 
glad  also  with  exceeding  joy,"  and  Rom.  8:  16,  17 — "The  Spirit  him- 
self beareth  witness  with  our  spirits,  that  we  are  the  children  of  God: 
and  if  children,  then  heirs;  heirs  of  God,  and  joint  heirs  with  Christ; 
if  so  be  that  we  suffer  with  him,  that  we  may  be  also  glorified 
together.") 

The  Holy  Spirit  is  the  administrator  of  glory  as  well  as 
grace,  or  rather  of  a  grace  that  culminates  in  glory. 

(Compare  Eph.  3:  16-19 — "That  he  would  grant  you,  according  to 
the  riches  of  his  glory,  to  be  strengthened  with  might  by  his  Spirit  in 
the  inner  man;  that  Christ  may  dwell  in  your  hearts  by  faith;  that  ye, 
being  rooted  and  grounded  in  love,  may  be  able  to  comprehend  with 
all  saints  what  is  the  breadth,  and  length,  and  depth,  ana  height;  and 
to  know  the  love  of  Christ,  which  passeth  knowledge,  that  ye  might  be 
filled  with  all  the  fulness  of  God.") 

(20)  Heb.  g:  14 — "  How  much  more  shall  the  blood  of  Christ,  who 
through  the  eternal  Spirit  offered  himself  without  spot  to  God,  purge 
your  conscience  from  dead  works  to  serve  the  living  God  ? " 

"The  Eternal  Spirit." 

(21)  Jno.  14:26 — "But  the  Comforter,  which  :s  the  Holy  Ghost, 
whom  the  Father  will  send  in  my  name,  he  shall  teach  you  all  things, 
and  bring  all  things  to  your  remembrance,  whatsoever  I  have  said  unto 
you." 

Jno.  15:  26 — "  But  when  the  Comforter  \%  come,  whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  proceedeth 
from  the  Father,  he  shall  testify  of  me."     (See  also  Jno.  16:  7.) 

"The  Comforter." 

The  word  translated  "Comforter"  means  far  more  than  that. 
It  means  literally  "one  called  to  another's  side,"  the  idea  being 


244  What  the  Bible  Teaches 

one  at  hand  to  take  another's  part.  It  is  the  same  word  translated 
"advocate"  in  1  Jno.  2:  1.  ("My  little  children,  these  things 
write  I  unto  you,  that  ye  sin  not.  And  if  any  man  sin,  we  have 
an  advocate  with  the  Father,  Jesus  Christ  the  righteous.")  The 
thought  is  that  the  Holy  Spirit  is  one  who  is  called  to  our  sidcj 
one  who  is  ever  ready  "to  stand  by  us,"  to  take  our  part.  It  is 
a  wonderfully  tender  name  for  this  Holy  One.  When  we  think  of 
the  Holy  Spirit  He  seems  so  far  away,  but  when  we  think  of  the 
Paracletos,  or  in  plain  English,  our  "standbyer,"  or  our  "part- 
taker,"  how  near  He  is!  In  what  numerous  ways  He  stands  by  us 
will  appear  when  we  come  to  consider  His  work.  But  let  us  get 
this  thought  firmly  fixed  now,  that  the  Holy  Spirit  is  one  called  to 
our  side  to  take  our  part. 

'*  Ever  present,  truest  friend, 
Ever  near  thine  aid  to  lend." 


CHAPTER  VI. 

THE  WORK  OF  THE  HOLY  SPIRIT. 

I.    The  Work  of  the  Spirit  in  the  UniTerse. 

(i)  Ps.  33:  6 — "  By  the  word  of  the  Lord  were  the  heavens  made; 
and  all  the  host  of  them  by  the  breath  of  his  mouth.'' 

Job  33:  4—"  The  spirit  of  God  hath  made  me,  and  the  breath  of  the 
Almighty  hath  given  me  life." 

FIRST  PROPOSITION:     The  Creation  of  the  material  universe 
and  man  is  ejected  through  the  agency  of  the  Holy  Spirit. 

Note. — In  Col.  i:  16,  R.V.  ("  For  in  him  were  all  things  created, 
in  the  heavens  and  upon  the  earth,  things  visible  and  things  invisible, 
whether  thrones  or  dominions  or  principalities  or  powers;  all  things  have 
been  created  through  him  and  unto  him;")  all  things  are  said  to  have 
been  created  in  the  Son,  and  in  Heb,  i:  2  ("Hath  in  those  last  days 
spoken  unto  us  by  his  Son,  whom  he  hath  appointed  heir  of  all  things, 
by  whom  also  he  made  the  worlds")  God  is  said  to  have  made  the  worlds 
(or  ages)  through  Him.  In  the  first  passage  given  above  the  word  as  well 
as  the  Spirit  is  mentioned  in  connection  with  creation.  (Compare  Gen. 
1:2,  3.)  The  Father,  Son  and  Holy  Spirit  are  all  active  in  the  creative 
work.    The  Father  works  through  His  Word  and  His  Spirit. 

(2)  Ps.  104:  29,  30 — "Thou  hidest  thy  face,  they  are  troubled:  thou 
takest  away  their  breath,  they  die,  and  return  to  their  dust.  Thou 
sendest forth  thy  spirit,  they  are  created:  and  thou  renevrest  the  face  of 
the  earth." 

SE  COND  PR  0  POSIT  ION:  The  maintenance  of  living  creatures 
is  through  the  agency  of  the  Holy  Spirit. 

(3)  Gen.  i:  2,  3 — "  And  the  earth  was  without  form  and  void;  and 
darkness  was  upon  the  face  of  the  deep.  And  the  Spirit  of  God 
moved  upon  the  face  of  the  waters.  And  God  said.  Let  there  be  light: 
and  there  was  light." 

Gen.  2:  7 — "And  the  Lord  God  formed  man  of  the'dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath  of  life;  and  man  be- 
came a  living  soul." 

THIRD  PROPOSITION:  The  development  of  the  present  order 
of  things  from  the  early  chaotic,  undeveloped  state,  is  ejected 
through  the  agency  of  the  Holy  Spirit, 


246  What  the  Bible  Teaches 

Note  i. — Seemingly,  each  new  and  higher  impartation  of  the  Spirit 
of  God  brings  forth  a  higher  order  of  being — inert  matter,  motion,  Hght, 
vegetable  life,  animal  life,  man  (the  new  man),  Jesus  Christ,  This  is 
Biblical  development,  as  distinguished  from  the  godless  evolution  so 
popular  to-day.     This,  however,  is  only  hinted  at  in  the  Bible. 

Note  2. — The  Word  of  God  is  even  more  plainly  active  in  each 
stage  of  progress  in  creation.     "  God  said''  occurs  ten  times  in  Gen.  i. 

n.    The  Work  of  the  Spirit  in  Man  in  general. 

I.  Jno.  15: 26,  27 —  "  But  when  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  pro- 
ceedeth  from  the  Father,  he  s/iall  testify  of  me:  And  ye  also  shall  bear 
witness,  because  ye  have  been  with  me  from  the  beginning." 

Acts  5:  30-32 — "The  God  of  our  fathers  raised  up  Jesus,  whom  ye 
slew  and  hanged  on  a  tree.  Him  hath  God  exalted  with  his  right 
hand  to  be  a  Prince  and  a  Saviour,  for  to  give  repentance  to  Israel, 
and  forgiveness  of  sins.  And  we  are  his  witnesses  of  these  things;  and 
so  is  also  the  Holy  Ghost,  whom  God  hath  given  to  them  that  obey 
him." 

FIRST  PROPOSITION:      The  Holy  Spint  bears  witness  to  the 
truth  regarding  Jesus  Christ. 

Note  i. — At  first  sight  this  testimony  would  seem  to  be  confined 
to  the  believer,  for  Jno.  15:  26  ("But  when  the  Comforter  is  come,  whom 
I  will  send  unto  you  from  the  Father,  even  the  Spirit  of  truth,  which  pro- 
ceedeth  from  the  Father,  he  shall  testify  of  me ' ')  says,  ' '  Whom  I  will  send 
xxnioyou''  (i.  e.,  of  course,  believers),  but  in  the  next  chapter,  verses  7,  8 
("Nevertheless  I  tell  you  the  truth;  it  is  expedient  for  you  that  I  go  away: 
for  if  I  go  not  away,  the  Comforter  will  not  come  unto  you;  but  if  I 
depart,  I  will  send  him  unto  you.  And  when  he  is  come,  he  will  reprove 
the  world  of  sin,  and  of  righteousness,  aud  of  judgment "),  where  the  Holy 
Spirit's  work  in  the  world  is  distinctly  described,  it  says,  "I  will  send 
him  unto  you."  The  truth  seems  clearly  to  be  that  the  Spirit  works  on 
the  world  through  the  believers  to  whom  He  is  sent.  If  we  as  believers 
realized  the  utter  dependence  of  the  world  upon  us  for  the  Spirit's  gracious 
work,  would  we  not  be  more  careful  to  see  that  the  Spirit  found  in  us  an 
unobstructed  channel  ?  How  slowly  the  world  comes  to  know  Jesus  be- 
cause of  the  unfaithfulness  of  the  church. 

Note  2. — Jno.  14:  17 — "  Even  the  Spirit  of  truth;  whom  the  world 
cannot  receive,  because  it  seeth  him  not,  neither  knoweth  him:  but  ye 
know  him;  for  he  dwelleth  with  you,  and  shall  be  in  you."  All  truth  is 
from  the  Spirit — He  is  "  the  Spirit  of  truth  "  but  it  is  His  especial  work 
to  bear  witness  to  Him  who  is  the  truth — Jesus  Christ.     (Jno.  14:  6.) 

Note  3. — It  is  only  through  the  testimony  of  the  Holy  Spirit  that 
men  ever  come  to  a  true  knowledge  of  Christ.  (Cf.  i  Cor.  12:  3.)  If  you 
wish  men  to  get  a  true  view  of  Jesus  Christ — such  a  view  of  Him  that 


The  Work  of  the  Holy  Spirit  247 

they  may  believe  and  be  saved — you  must  seek  for  them  the  testimony  of 
the  Holy  Spirit.  Neither  your  testimony,  nor  even  that  of  the  Word 
alone,  will  effect  this— though  it  is  your  testimony  or  that  of  the  word 
which  the  Holy  Spirit  uses.  But  unless  your  testimony  and  that  of  the 
word  is  taken  up  by  the  Holy  Spirit  and  He  Himself  testifies,  they  will 
not  believe.  This  explains  why  it  is  that  one  who  has  been  long  in 
darkness  concerning  Jesus  Christ  so  quickly  comes  to  see  the  truth  when 
he  surrenders  his  will  to  God  and  seeks  light  from  Him.  (Compare  Jno. 
7:  17,  and  Acts  5:  32.)  It  explains  also  why  it  is  that  when  you  have 
shown  a  man  the  truth  about  Christ  over  and  over  again  and  he  has  seen 
nothing,  suddenly  it  all  bursts  upon  him,  and  he  sees  and  believes.  The 
Spirit  has  borne  His  witness  to  Christ.  It  was  not  merely  Peter's  words 
about  Christ  that  convinced  the  Jews  of  the  truth  concerning  Christ  on 
the  Day  of  Pentecost.  It  was  the  Spirit  Himself  bearing  witness.  If  you 
wish  men  to  see  the  truth  about  Christ,  do  not  depend  upon  your  own 
powers  of  expression  and  persuasion,  but  cast  yourself  upon  the  Holy 
Spirit  and  seek  for  them  His  testimony  and  see  to  it  that  they  put  them- 
selves in  a  place  where  the  Spirit  can  testify.  This  is  the  cure  for  both 
ignorance  and  skepticism  concerning  Christ.     (Cf.  Jno.  7:  17.) 

Note  4. — The  testimony  of  the  Holy  Spirit  to  Christ  is  different 
from  His  testimony  to  our  sonship.     That  we  will  consider  later. 

(2)  Jno.  16:8-11,  R.V. — "And  he,  when  he  is  come,  will  convict 
the  world  in  respect  of  sin,  and  of  righteousness,  and  of  judgment:  of 
sin,  because  they  believe  not  on  me;  of  righteousness,  because  I  go  to 
the  Father,  and  ye  behold  me  no  more;  of  judgment,  because  the 
prince  of  this  world  hath  been  judged." 

SECOND  PROPOSITION:     The  Hohj  Spirit  convicts  the  world 
of  sin  and  of  righteousness  and  of  judgment. 

He  convicts  the  world  of  its  sin  in  not  believing  on  Christ. 

(Compare  Acts  2:  36,  37— "  Therefore  let  all  the  house  of  Israel 
know  assuredly  that  God  hath  made  that  same  Jesus,  whom  ye  have 
crucified,  both  Lord  and  Christ.  Now  when  they  heard  this,  they 
were  pricked  in  their  hearts,  and  said  unto  Peter  and  to  the  rest  of 
the  apostles,  Men  and  brethren,  what  shall  we  do  ?  "  ) 

He  convicts  (that  is  convinces  with  a  convincing  that  is 
self-condemning )  the  world  of  Christ's  righteousness  attested  by 
His  going  to  the  Father,  the  coming  of  the  Spirit  being  in  itself  a 
proof  that  Christ  has  gone  to  the  Father. 

(  Compare  Acts  2:  33— "Therefore  being  by  the  right  hand  of  God 
exalted,  and  having  received  of  the  Father  the  promise  of  the  Holy 
Ghost,  he  hath  shed  forth  this,  which  ye  now  see  and  hear.") 

He  convicts  the  world  of  judgment,  because  the  ruler  of  this 
world  has  been  judged.     He  was  judged  at  the  cross. 


248  What  the  Bible  Teaches 

(Compare  Col.  2:  15 — "And  having  spoiled  principalities  and 
powers,  he  made  a  shew  of  them  openly,  triumphing  over  them  in  it." 
Jno.  12:  31 — "  Now  is  the  judgment  of  this  world:  now  shall  the  prince 
of  this  world  be  cast  out."  Heb.  2:14 — "  Forasmuch  then  as  the 
children  are  partakers  of  flesh  and  blood,  he  also  himself  likewise  took 
part  of  the  same;  that  through  death  he  might  destroy  him  that  had 
the  power  of  death,  that  is,  the  devil." 

It  is  ours  to  preach  the  word  and  look  to  the  Holy  Spirit  to 
produce  conviction.  (Acts  2:4,  37.)  Ofttimes  the  reason  why 
we  fail  to  produce  conviction  is  because  we  are  trying  to  do  it  our- 
selves. Let  us  not  forget  on  the  other  hand  that  it  is  through  us 
the  Spirit  produces  conviction.      (Jno.  16:  7,  8.) 

III.    The  Work  of  the  Holy  Spirit  in  the  Belieyer. 

(i)  Tit.  3:5,  R.  V. — "Not  by  works  done  in  righteousness,  which  we 
did  ourselves,  but  according  to  his  mercy  he  saved  us,  through  the  wash- 
ing of  regeneration  and  renewing  of  the  Holy  Ghost." 

Jno.  3:  3-5 — "Jesus  answered  and  said  unto  him,  Verily,  verily, 
I  say  unto  thee,  Except  a  man  be  born  again,  he  can  not  see  the 
kingdom  of  God.  Nicodemus  saith  unto  him.  How  can  a  man  be 
born  again  when  he  is  old  ?  Can  he  enter  the  second  time  into  his 
mother's  womb,  and  be  born  ?  Jesus  answered,  Verily,  verily,  I  say 
unto  thee,  Except  a  man  be  born  of  water  and  of  the  Spirit,  he  can  not 
enter  into  the  kingdom  of  God." 

FIRST  PROPOSITION:     The  Holy  Spirit  makes  anew  or  regen- 
erates the  believer.     (  Compare  Eora.  12:  2;  2  Cor.  5:  17.) 

Regeneration  is  the  Holy  Spirit's  work.  Regeneration  is 
the  irapartation  of  life,  spiritual  life,  to  the  one  ' '  dead  in  tres- 
passes and  sins."  (Eph.  2:1.)  It  is  the  Holy  Spirit  who  im- 
parts this  life. 

(Jno.  6:63 — "  It  is  the  spirit  that  quickeneth;  the  flesh  profiteth 
nothing:  the  words  that  I  speak  unto  you,  they  are  spirit,  and  they 
are  life." ) 

Note  i.— In  2  Cor,  3:  6,  we  are  told  that  the  letter  killeth,  but  the 
Spirit  giveth  life.  This  is  sometimes  interpreted  to  mean  that  the  literal 
interpretation  of  the  Scripture  killeth,  but  that  the  interpretation  that 
gives  the  spirit  of  the  passage  giveth  life.  It  means  nothing  of  the  kind, 
as  the  context  shows.  This  is  a  favorite  perversion  of  Scripture  with 
those  who  do  not  like  to  take  the  Bible  as  meaning  just  what  it  says.  Still 
another  false  intex-pretation  is  that  the  letter  means  the  old  covenant,  the 
law,  the  spirit,  the  new  covenant,  the  Gospel.  But  this  is  not  the  thought. 
The  contrast,  as  is  seen  from  v.  3,  is  between  the  mere  written  word  written 
with  ink,  and  the  living  word  written  in  the  heart ' '  with  the  Spirit  of  the  liv- 


The  Work  of  the  Holy  Spirit  249 

ingGod."  This  much  is  true  in  the  second  interpretation,  that  the  law  was 
"the  ministration  of  death"  ( v.  7 ),  because  unaccompanied  by  the 
Spirit's  power,  and  the  gospel  is  a  ministration  of  life,  because  it  is  a  min- 
istration of  the  Spirit.  But  the  Gospel  is  a  ministration  of  the  Spirit  and 
of  life  only  when  the  Gospel  is  preached  "  not  in  persuasive  words  of  wis- 
dom, but  in  demonstration  of  the  Spirit  and  of  power"  (  i  Cor.  2:  4);  or 
as  Paul  puts  it  in  another  place  ( i  Thess.  1:5)  when  the  Gospel  comes 
"  not  in  word  only,  but  also  in  power,  and  in  the  Holy  Ghost."  The 
mere  letter  of  the  Gospel  will  merely  condemn  and  kill  unless  accom- 
panied by  the  Spirit's  power.  The  ministry  of  many  an  orthodox  preacher 
and  teacher  is  a  ministry  of  death.  It  is  true  the  word  of  the  Gospel  is  the  in- 
strument God  uses  in  regeneration  (Compare  Jas.  i:  18;  i  Pet.  1:23;  iCor. 
4:  15),  but  it  is  not  the  bare  word,  but  the  word  made  a  living  thing  in  the 
heart  by  the  power  of  the  Holy  Spirit.  No  amount  of  preaching,  no  mat- 
ter how  orthodox  it  may  be,  no  amount  of  mere  study  of  the  Word,  will  re- 
generate unless  the  Holy  Spirit  works.  It  is  He  and  He  alone  that  makes 
a  man  a  new  creature.  This  He  is  ever  ready  to  do  when  the  conditions 
are  supplied.  But  we  are  utterly  dependent  upon  Him.  Just  as  we  are 
utterly  dependent  upon  the  work  of  Christ  for  us  in  justification,  so  we 
are  utterly  dependent  upon  the  work  of  the  Holy  Spirit  in  us  for  regener- 
ation. Regeneration  is  the  impartation  of  a  new  nature — God's  nature. 
(2  Pet.  1:4.)  It  is  the  Holy  Spirit  who  imparts  this  to  us,  makes  us  par- 
takers of  the  divine  nature.  (  Compare  Luke  i:  35.)  It  is  done  through 
the  Word.  ( 2  Pet.  1:4,  and  i  Cor.  4:  15.)  To  put  it  in  a  word:  The 
human  heart  is  the  soil,  the  preacher  or  teacher  is  the  sower,  the  word  of 
God  is  the  seed,  the  Spirit  of  God  quickens  the  seed,  and  the  Divine  na- 
ture is  the  result. 

Note  2. — The  Spirit  of  God  dwells  in  the  one  thus  born  of  the 
Spirit,  (i  Cor.  3:  16 — "  Know  ye  not  that  ye  are  the  temple  of  God,  and 
that  the  Spirit  of  God  dwelleth  in  you  ?  ")  Some  say  that  it  is  not  the  in- 
dividual believer,  but  the  church  who  is  thus  indwelt  by  the  Spirit  of 
God.  But  I  Cor.  6:  19  ("  What!  know  ye  not  that  your  body  is  the  tem- 
ple of  the  Holy  Ghost  which  is  in  you,  which  ye  have  of  God,  and  ye 
are  not  your  own?")  shows  that  Paul  conceives  of  the  individual  be- 
liever as  the  temple  of  the  indwelling  Spirit.  In  the  indwelling  of  the 
Spirit  we  have  an  advance  upon  the  work  of  regeneration.  That  is  a 
momentary  act,  the  impartation  of  life,  the  implantation  of  a  new  nature. 
But  in  the  indwelling  Spirit  is  an  abiding  presence.  (Jno.  14:  17.)  The 
Holy  Spirit  dwells  in  every  one  who  belongs  to  Christ.  (Rom.  8:  9 — "  But 
ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be  that  the  Spirit  of  God 
dwell  in  you.  Now,  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of 
his.")  The  Corinthian  believers  were  very  imperfect  believers,  but  Paul 
told  them  that  they  were  temples  of  the  Holy  Spirit  even  when  dealing 
with  them  concerning  gross  immorality.  (See  i  Cor.  6:  15-19.)  The 
Holy  Spirit  dwells  in  every  child  of  God.  In  some,  however.  He  dwells 
way  back  in  the  hidden  sanctuary  of  their  spirit  and  is  not  allowed  to 


2$o  What  the  Bible  Teaches 

take  possession  as  He  desires  of  the  whole  man — spirit,  soul  and  body. 
Some,  therefore,  are  not  distinctly  conscious  of  His  indwelling,  but  He  is 
there.  What  a  solemn  but  glorious  thought.  If  we  are  children  of 
God  we  are  not  so  much  to  pray  that  the  Spirit  may  come  and  dwell  in 
us;  for  He  does  that  already.  We  are  rather  to  recognize  His  presence, 
His  gracious  and  glorious  indwelling,  and  give  Him  complete  control  of 
the  house  He  already  inhabits,  and  strive  to  so  live  as  not  to  grieve  this 
Holy  one,  this  Divine  guest.  We  shall  see  later  that  it  is  right  to  pray 
for  "the  filling"  or  "baptism"  with  the  Spirit.  What  a  thought  it  gives 
of  the  hallowedness  of  life  and  of  the  sacredness  of  the  body,  to  think  of 
the  Holy  Spirit  dwelling  within  us.  How  carefully  we  ought  to  walk  so 
as  not  to  grieve  Him.  How  considerately  we  ought  to  treat  these  bodies, 
and  how  sensitively  we  ought  to  shun  everything  that  will  defile  them. 

Note  3. — This  indwelling  Spirit  is  a  source  of  everlasting  satisfac- 
tion and  life.  Jno.  4:  14 — "But  whosoever  drinketh  of  the  water  that  I 
shall  give  him  shall  never  thirst;  but  the  water  that  I  shall  give  him  shall 
be  in  him  a  well  of  water  springing  up  into  everlasting  life."  (From 
a  comparison  with  Jno.  7:  37-39,  it  is  plain  that  the  water  here  spoken  of 
is  the  Holy  Spirit.)  The  one  who  drinks  of  this  water  "shall  nevei 
thirst  "  or  literally  shall  not  thirst  unto  eternity.  He  has  a  fountain 
within.  No  need  now  to  go  outside  for  satisfaction.  He  is  independent 
of  environment  for  life  and  joy.  Why  then  do  so  many  professed  Chris- 
tians feel  compelled  to  run  into  the  world  for  their  satisfaction  ? 

(2)  Rom.  8:  2 — "  For  the  law  of  the  Spirit  of  life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death." 

SECOND  PROPOSITION:     The  Holy  Spirit  sets  the  believer  in 
Christ  free  from  the  law  of  sin  and  death. 

What  the  law  of  sin  and  death  is  we  see  in  the  preceding 
chapter.  (Rom.  7:  9-24.)  Paul  had  been  aroused  by  the  law 
of  God  to  see  what  was  holy  and  just  and  good.  He  delighted 
in  this  law  after  the  inward  man  (Rom.  7:  22)  and  strove  to  keep 
it.  But  he  found  that  there  was  not  only  this  "holy  and  just 
and  good  "  law  without  him,  but  he  found  there  was  another  la\^ 
in  his  members  warring  against  the  law  of  his  mind.  This  law 
of  sin  and  death  was,  that  when  he  would  do  good  evil  was  pres- 
ent. (7:  21.)  "To  will  is  present  to  me,  but  to  do  that  which  is 
good  is  not."  (V.  18,  R.V.)  In  this  wretched  position  of  approv- 
ing of  the  law  in  his  mind,  but  in  servitude  to  the  law  of  sin  and 
death  in  his  actions,  Paul  found  himself  until  he  discovered  in 
Christ  Jesus  a  third  law,  "  the  law  of  the  Spirit  of  life."  This  law 
set  him  free  from  the  law  of  sin  and  death  so  that  now  he  not 
only  could   "will"    but  also   "do,"  and  the  righteousness  of  the 


The  Work  of  the  Holy  Spirit  251 

law  was  fulfilled  in  him  who  walked  not  after  the  flesh,  but  after 
the  Spirit.  (Rom.  8:3.)  It  is  the  work  of  the  Holy  Spirit  when 
we  give  up  trying  to  live  right  in  our  own  strength — i.  e.,  in  the 
energy  of  the  flesh — and  surrender  to  the  Holy  Spirit  to  live  after 
Him  and  walk  in  his  blessed  power,  to  set  us  free  from  this  awfu' 
law  of  sin  and  death. 

There  ai'e  many  professed  Christians  to-day  living  in  Rom. 
7 :  9-24.  Some  even  go  so  far  as  to  reason  that  this  is  the  nor- 
mal Christian  life.  But  Paul  tells  us  distinctly  in  v.  9  that  this 
was  "when  the  commandment  came,"  and  again  in  v.  14  that 
this  was  his  experience  as  "carnal,  sold  under  sin,"  but  in  Rom. 
8:  9  he  tells  us  how  not  to  be  in  the  flesh  but  in  the  Spirit.  In 
the  eighth  chapter  of  Romans  we  have  the  picture  of  the  true 
Christian  life,  the  life  that  is  possible  to  and  that  God  expects 
from  every  one  of  His  children — the  life  where  not  merely  the 
commandment  comes,  but  the  Spirit  comes  and  works  obedience 
and  victory.  Life  not  in  the  flesh  but  in  the  Spirit,  where  we 
not  only  see  the  beauty  of  the  law,  but  where  the  Spirit  imparts 
power  to  keep  it.  (Rom.  8:4.)  We  still  have  "  the  flesh,"  but 
we  do  not  live  after  it;  we  "through  the  Spirit  do  mortify 
the  deeds  of  the  body."  (Rom.  8:  13.)  We  walk  after  the 
Spirit  and  do  not  fulfill  the  lusts  of  the  flesh.  (Gal.  5:  16.)  We 
"have  crucified  the  flesh  with  the  passions  and  lusts  thereof." 
(Gal.  5:  24,  R.V.)  It  is  thus  our  privilege  in  the  Spirit's  power 
to  get  daily,  hourly,  constant  victory  over  the  flesh  and  over 
sin.  But  this  victory  is  not  in  ourselves,  not  in  any  strength  of 
our  own.  Left  to  ourselves,  deserted  of  the  Spirit  of  God,  we 
would  be  as  helpless  as  ever.  It  is  still  true  that  in  us,  that  is,  in 
our  flesh,  dwelleth  no  good  thing.  (Rom.  7:  18.)  It  is  all  in  the 
Spirit's  power.  The  Spirit's  power  may  be  in  such  fulness,  that 
one  is  not  conscious  even  of  the  presence  of  the  flesh — it  seems 
dead  and  gone — but  it  is  only  kept  in  the  place  of  death  by  the 
Holy  Spirit's  power.  If  we  try  to  take  one  step  in  our  own 
strength  we  fail.  We  must  live  in  the  Spirit  and  walk  in  the 
Spirit  if  we  would  have  victory.      (Gal.  5:  16,  25.) 

Note. — In  Jno.  8:32,  it  is  the  truth  that  sets  us  free  and  give* 
victory  over  sin,  and  in  Ps.  119;  11,  the  indwelling;  word.  In  this,  as  in 
everything  else,  what  in  one  place  is  attributed  to  the  Spirit  is  elsewhere 
attributed  to  the  word. 


252  What  the  Bible  Teaches 

(3)  Eph.  3: 16,  R.V. — "  That  he  would  grant  you,  according  to  tha 
riches  of  his  glory,  that  ye  may  be  strengthened  with  power  through 
his  Spirit  in  the  inward  man." 

THIRD  PROPOSITION:     The  Holy   Spirit  strengthens   the   be^ 
liever  with  poicer  in  the  inward  man. 

The  result  of  this  strengthening  is  seen  in  vv.  17-19: 
••That  Christ  may  dwell  in  your  hearts  through  faith;  to  the  end 
that  ye,  being  rooted  and  grounded  in  love,  may  be  strong  to  ap- 
prehend with  all  the  saints  what  is  the  breadth  and  length  and 
height  and  depth,  and  to  know  the  love  of  Christ  which  passeth 
knowledge,  that  ye  may  be  filled  unto  all  the  fulness  of  God." 
This  work  of  the  Holy  Spirit  is  very  closely  akin  to  that  mentioned 
in  the  preceding  section.  It  is  a  carrying  out  of  the  former  work 
to  completion.  Here  the  power  of  the  Spirit  manifests  itself  not 
merely  in  giving  us  victory  over  sin,  but  (a)  in  Christ's  dwelling  (a 
strong  word  meaning  permanently  settling)  in  our  hearts,  and 
(h)  in  our  being  rooted  and  grounded  in  love  and  (c)  in  our  being 
made  strong  to  apprehend  with  all  the  saints  what  is  the  breadth 
and  length  and  height  and  depth  and  to  know  the  love  of  Christ 
which  passeth  knowledge.  It  all  ultimates  in  our  being  (d) 
"  filled  unto  all  the  fulness  of  God." 

(4)  Rom,  8: 14 — "  For  as  many  as  are  led  by  the  Spirit  of  God,  they 
are  the  sons  of  God." 

FOURTH  PROPOSITION:     The  Holy  Spint  leads  us  into  a  holy 
life — a  life  as  sons  of  God,  a  godlike  life. 

Not  merely  does  the  Holy  Spirit  give  us  power  to  live  a  holy 
^ife,  a  life  well  pleasing  to  God  when  we  have  discovered  what 
that  life  is ;  He  takes  us  as  it  were  by  the  hand  and  leads  us  into 
that  life.  Our  whole  part  is  simply  to  surrender  ourselves  utterly 
to  Him  to  lead  and  mold  us.  Those  who  do  this  are  not  merely 
God's  offspring  which  all  men  are  (Acts  17:  28),  neither  are  we 
merely  God's  children.      "These  are  so7is  of  God." 

(5)  Rom,  8:16,  R.V. — "The  Spirit  himself  beareth  witness  with 
our  spirit,  that  we  are  children  of  God." 

FIFTH  PROPOSITION:      The  Holy  Spirit  bears  icitness  togeth 
er  with  the  spririt  of  the  believer  that  he  is  a  child  of  God. 


The  Work  of  the  Holy  Spirit  253 

Note  that  Paul  does  not  say  that  the  Spirit  bears  witness  to 
our  spirit  h\xiwith\\, —  ^^  together  with  our  spirit,''  is  the  exact 
force  of  the  words  used.  That  is,  there  are  two  who  bear  witness 
to  our  sonship;  first  our  spirit  bears  witness  that  we  are  children 
of  God;  second,  the  Holy  Spirit  bears  witness  together  with  our 
spirit  that  we  are  children  of  God. 

How  does  the  Holy  Spirit  bear  His  testimony  to  this  fact  5  1 
Gal.  4:  6 — "And   because  ye  are   sons,  God  has  sent    forth  th3 
Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father." 

It  is  only  when  "the  law  of  the  Spirit  of  life  in  Christ  jesus: 
has  made  me  free  from  the  law  of  sin  and  death  (v.  2),  ana  so 
*'  the  righteousness  of  the  law  is  fulfilled  "  in  me  "  who  walk  not 
after  the  flesh  but  after  the  Spirit"  (v.  4),  and  I  "  through  the 
Spii'it  of  God  do  mortify  the  deeds  of  the  body"  (v.  13),  and  when 
I  am  surrendered  to  the  Spirit's  leading  (v.  14) — it  is  then  and 
only  then  that  I  can  expect  (v.  16)  to  be  realized  in  my  experi- 
ence, and  to  have  the  clear  assurance  of  sonship  that  comes  from 
the  Spirit  of  God  testifying  together  with  my  spirit  that  I  am  a 
child  of  God.  Thei'e  are  many  seeking  this  testimony  of  the  Holy 
Spirit  in  the  wrong  place — i.  e.,  as  a  condition  of  their  surrender- 
ing wholly  to  God  and  confessing  the  crucified  and  risen  one  as 
their  Saviour  and  Lord. 

(6)  Gal.  5:  22,  23—"  But  the  fruit  of  the  Spirit  is  love,  joy,  peace, 
longsuffering,  gentleness,  goodness,  faith,  meekness,  temperance: 
against  such  there  is  not  law." 

SIXTH  PROPOSITION:      The  Holy  Spirit  brings  J  orth  fruit  in 

the  believer  in  Christlike  graces  of  character. 

(Compare  Rom.  14: 17—"  For  the  kingdom  of  God  is  not  meat  and 
drink;  but  righteousness  and  peace,  and  joy  in  the  Holy  Ghost." 
Rom.  15:  13 — "  Now  the  God  of  hope  fill  you  with  all  joy  and  peace  in 
believing,  that  ye  may  abound  in  hope,  through  the  power  of  the  Holy 
Ghost."  Rom.  5:5 — "And  hope  maketh  not  ashamed;  because  the 
love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost  which  is 
given  unto  us.") 

All  real  beauty  of  character,  all  real  Christlikeness  in  us,  is 
the  Holy  Spirit's  work,  it  is  His  fruit.  He  bears  it,  not  we. 
Notice  these  graces  are  not  said  to  be  the  fruits  of  the  Spirit, 
they  are  the  fruit.  There  is  a  unity  of  origin  running  through 
all  the  multiplicity  of  manifestation.     It  is  a  beautiful  life  that 


»34  What  the  Bible  Teaches 

is  set  forth  in  these  verses.  Every  word  is  worthy  of  earnest 
study  and  profound  meditation.  "Love,"  "joy,"  "peace,"  "long- 
suffering,"  "kindness,"  "goodness,"  "faith,"  "meekness,"  "self- 
control.  "  Is  not  this  the  life  we  all  long  for,  the  Christ-life?  It 
is  not  natural  to  us,  and  it  is  not  attainable  by  any  effort  of 
the  flesh  or  nature.  The  life  that  is  natural  to  us  is  set  forth  in 
the  three  preceding  verses  (19-21).  But  when  the  indwelling 
Spirit  is  given  full  control  in  the  one  He  inhabits,  when  we  are 
brought  to  realize  the  utter  badness  of  the  flesh  and  give  up  in 
hopeless  despair  of  ever  attaining  to  anything  in  its  power — 
when,  in  other  words,  we  come  to  the  end  of  self  and  just  give 
over  the  whole  work  of  making  us  what  we  ought  to  be  to  the 
indwelling  Holy  Spirit,  then,  and  only  then,  holy  graces  of  char- 
acter are  His  fruit.  Do  you  wish  these  graces  in  your  character 
and  life?  Renounce  self  utterly  and  all  its  striving  after  holi- 
ness, and  let  the  Holy  Spirit,  who  dwells  in  you,  take  full  control 
and  bear  His  own  glorious  fruit.  (Wo  get  the  same  essential 
truth  from  another  point  of  view  in  Gal.  2:  20,  R.V.,  Am. 
App.) 

Settle  it  clearly  and  forever  that  the  flesh  can  never  bear  this 
fruit,  that  you  can  never  attain  these  things  by  your  own  effort, 
that  they  are  "  the  fruit  of  the  Spirit."  We  hear  a  good  deal  in 
these  days  about  "  ethical  culture,"  which  usually  means  a  culti- 
vation of  the  flesh,  until  it  bears  the  fruit  of  the  Spirit.  It  can 
not  be  done  until  thorns  can  be  made  to  bear  figs,  and  a  bram- 
ble bush  grapes.     (Luke  6:44;  Matt.  12:33.) 

We  hear  also  a  good  deal  about  "character-building."  That 
is  all  very  well  if  you  let  the  Holy  Spirit  do  the  building,  and  then 
it  is  not  so  much  building  as  fi'uit-bearing.  (See,  however,  2 
Pet.  1:5-7.) 

We  hear  also  about  cultivating  graces  of  character,  but  we 
must  always  bear  in  mind  that  the  way  to  cultivate  true  graces  of 
character  is  by  submitting  ourselves  utterly  to  the  Spirit  to  do 
His  work.  "This  is  sanctification  of  the  Spirit."  (1  Pet.  1:  2;  2 
Thess.  2:13.) 

There  is  a  sense,  however,  in  which  cultivating  graces  of 
character  is  right.  We  look  at  Jesus  Christ  to  see  what  we  ought 
to  be,  then  we  look  to  the  Holy  Spirit  to  make  us  this  that  we  ought 
to  be. 


The  Work  of  the  Holy  Spirit  255 

(7)  Jno.  16:13,  R.V. — "Howbeit  when  he,  the  Spirit  of  truth,  is 
come,  he  shall  guide  you  into  all  the  truth:  for  he  shall  not  speak  from 
himself:  bu*  «hat  things  soever  he  shall  hear,  these  shall  he  apeak: 
and  he  v^.a'''  declara  unto  you  th«  things  that  ar«  to  coma." 

SEVENTH  PROPOSITION':     Th«   Holy  Spirit  guides  th«  be- 
liever into  all  th«  trMth. 

This  promise  was  made  in  the  first  instance  to  the  Apostles,  but 
the  Apostles  themselves  applied  it  to  all  believers.  (1  Jno.  2:  20,  27.) 
It  is  the  privilege  of  each  of  us  to  be  "taught  of  God."  Each 
believer  is  independent  of  human  teachers — "ye  need  not 
that  any  man  teach  you."  This  does  not  mean,  of  course,  that 
we  may  not  learn  much  from  others  who  are  taught  of  the  Holy 
Spirit.  If  John  had  thought  that  he  would  never  have  written  this 
epistle  to  teach  others.  The  man  who  is  most  fully  taught  of 
God,  is  the  very  one  who  will  be  most  ready  to  listen  to  what 
God  has  taught  others.  Much  less  does  it  mean  that  when  we 
are  taught  of  the  Spirit  we  are  independent  of  the  Word  of  God. 
For  the  Word  is  the  very  place  to  which  the  Spirit  leads  His 
pupils  and  the  instrument  through  which  He  instructs  them. 
(Eph.  6:17;  Jno.  6:63;  Eph.  5:18,  19;  Compare  Col.  3:16.)  But 
while  we  may  learn  much  from  men  we  are  not  dependent  upon 
them.     We  have  a  Divine  teacher,  the  Holy  Spirit. 

We  shall  never  truly  know  the  truth  until  we  are  thus 
taught.  No  amount  of  mere  human  teaching,  no  matter  who  our 
teachers  may  be,  will  give  us  a  correct  apprehension  of  the  truth, 
not  even  a  diligent  study  of  the  Word  either  in  the  English  or 
original  languages  will  give  us  a  real  understanding  of  the  truth. 
We  must  be  taught  of  the  Holy  Spirit.  And  we  may  be  thus  taught, 
each  of  us.  The  one  who  is  thus  taught  will  understand  the 
truth  of  God  better,  even  if  he  does  not  know  a  word  of  Greek  or 
Hebrew,  than  the  one  who  knows  Greek  and  Hebrew  and  all 
the  cognate  languages,  and  is  not  taught  of  the  Spirit. 

The  Spirit  will  guide  the  one  He  teaches  into  all  the  truth. 
Not  in  a  day,  nor  in  a  week,  nor  in  a  year,  but  step  by  step.  There 
ai'e  two  especial  lines  of  the  Spirit's  teaching  mentioned,  (a)  ' '  He 
shall  declare  unto  you  the  things  that  are  to  come."  Many  say 
we  can  know  nothing  of  the  future,  that  all  our  thoughts  on  that 
subject  are  guesswork.     Anyone  taught  by  the  Spirit  knows  bet- 


256  What  the  Bible  Teaches 

ter  than  that,  (b)  "He  shall  glorify  me  {i.  e.,  Christ),  for  he 
shall  take  of  mine,  and  shall  declare  it  unto  you."  This  is  the 
Holy  Spirit's  especial  line  with  the  believer  as  with  the  unbeliever, 
to  declare  unto  them  the  things  of  Christ  and  glorify  Him. 

Many  fear  to  emphasize  the  truth  about  the  Holy  Spirit  lest 
Christ  be  disparaged,  but  no  one  magnifies  Christ  as  the  Holy 
Spirit  does.  We  shall  never  understand  Christ  nor  see  His  glory 
until  the  Holy  Spirit  interprets  Him  to  us.  The  mere  listening 
to  sermons  and  lectures,  the  mere  study  of  the  Word  even,  will 
never  give  you  to  see  "  the  things  of  Christ."  The  Holy  Spirit 
must  show  you,  and  He  is  willing  to  do  it.  He  is  longing  to  do 
it.  I  suppose  the  Holy  Spirit's  most  intense  desire  is  to  reveal  Jesus 
Christ  to  men.  Let  Him  do  it.  Christ  is  so  different  when  the 
Spirit  glorifies  Him  by  taking  of  the  things  of  Christ  and  showing 
them  unto  us. 

(8)  Jno.  14:26 — "  But  the  Comforter,  which  is  the  Holy  Ghost,  whom 
the  Father  will  send  in  my  name,  he  will  teach  you  all  things,  and 
bring  all  things  to  your  retnembrance,  whatsoever  I  have  said  unto 
you," 

Here  again  we  have  the  teaching  of  the  Holy  Spirit,  but  we 
have  something  besides. 

EIGHTH  PROPOSITION:     The  Holy  SpiHt  brings  to  remem- 
brance the  words  of  Christ. 

This  promise  was  made  primarily  to  the  Apostles,  and  is  the 
guarantee  of  the  accuracy  of  their  report  of  what  Jesus  said;  but 
the  Holy  Spirit  does  a  similar  work  with  each  believer  who  ex- 
pects it  of  Him,  and  looks  to  Him  to  do  it.  He  brings  to  mind 
the  teachings  of  Christ  and  the  Word,  just  when  we  need  them 
for  either  the  necessities  of  our  life  or  of  our  service.  How  many 
of  us  could  tell  of  occasions  when  we  were  in  great  distress  of 
soul,  or  great  questioning  as  to  duty,  or  great  extremity  as  to 
what  to  say  to  one  whom  we  were  trying  to  lead  to  Christ  or  to 
help,  and  just  the  Scripture  we  needed — some  passage  we  had 
not  thought  of  for  a  long  time  and  perhaps  never  in  this  connec- 
tion— was  brought  to  mind.  It  was  the  Holy  Spirit  who  did  this, 
and  He  is  ready  to  do  it  even  more  when  we  expect  it  from  Him. 
Is  it  without  significance  that  in  the  verse  following  this  blessed 
promise,  Jesus  says:     "Peace  I  leave  with  you,  my  peace  I  give 


The  Work  of  the  Holy  Spirit  257 

unto  you?"  If  we  will  just  look  to  the  Holy  Spirit  to  bring  to 
mind  Scripture  just  when  we  need  it  and  just  the  Scripture  we 
need,  we  will  indeed  have  Christ's  peace. 

(9)  I  Cor.  2:9-14 — "  But  as  it  is  writtten,  Eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him.  But  God  hath  revealed 
them  unto  us  by  his  Spirit:  for  the  Spirit  searcheth  all  things,  yea,  the 
deep  things  of  God.  For  what  man  kuoweth  tlie  things  of  a  man, 
save  the  spirit  of  man  which  is  in  him  ?  even  so  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God.  Now  we  have  received,  not 
the  spirit  of  the  world,  but  the  Spirit  which  is  of  God;  that  we  might 
know  the  things  that  are  freely  given  to  us  of  God.  Which  things  also 
we  speak,  not  in  the  words  which  man's  wisdom  teacheth,  but  which 
the  Holy  Ghost  teacheth;  comparing  spiritual  things  with  spiritual. 
But  the  natural  man  receiveth  not  the  things  of  the  Spirit  of  God:  for 
they  are  foolishness  unto  him:  neither  can  he  know  them,  because 
they  are  spiritually  discerned," 

NINTH  PROPOSITION:  In  these  verses  we  have  a  twofold  work 
of  the  Spirit,  (a)  The  Holy  Spirit  reveals  to  us  the  deep  things  of 
God  which  are  hidden  from  and  foolishness  to  the  natural  man. 
(It  is  primarily  to  the  Apostles,  that  He  does  this,  but  we  can- 
not limit  this  work  of  the  Spirit  to  them.)  (b)  The  Holy  Spirit 
imparts  power  to  discern^  knoxo  and  appreciate  what  he  has 
taught. 

Not  only  is  the  Holy  Spirit  the  Author  of  Revelation — the 
written  word  of  God — He  is  also  the  interpreter  of  what  He  has 
revealed.  How  much  more  interesting  and  helpful  any  deep  book 
becomes  when  we  have  the  author  of  the  book  right  at  hand  to 
interpret  it  to  us.  This  is  what  we  always  may  have  when  we 
study  the  Bible.  The  author,  the  Holy  Spirit,  is  right  at  hand 
to  interpret.  To  understand  the  book  we  must  look  to  Him  and 
the  darkest  places  become  clear.  We  need  to  pray  often  with 
the  Psalmist:  "Open  thou  mine  eyes,  that  I  may  behold  won- 
drous things  out  of  thy  law."  (Ps.  119:18.)  It  is  not  enough 
that  we  have  the  objective  revelation  in  the  written  word,  we  must 
have  the  (subjective)  inward  illumination  of  the  Holy  Spirit  to 
enable  us  to  comprehend  it.  It  is  a  great  mistake  to  try  to  com. 
prehend  a  spiritual  revelation  with  the  natural  understanding. 
It  is  the  foolish  attempt  to  do  this  that  has  landed  so  many  in 
the  bog  of  "  the  higher  criticism."     A  man  with  no  aesthetic  sense 


258  What  the  Bible  Teaches 

might  as  well  expect  to  appreciate  the  Sistine  Madonna  because 
he  is  not  color-blind,  as  an  unspii'itual  man  to  understand  the 
Bible  simply  because  he  understands  the  laws  of  grammar  and 
the  vocabulary  of  the  languages  in  which  the  Bible  was  written. 
I  would  as  soon  think  of  setting  a  man  to  teach  art  because  he 
understood  paints,  as  to  set  him  to  teach  the  Bible  because  he 
understood  Greek  and  Hebrew.  We  all  need  not  only  to  recog- 
nize the  utter  insufficiency  and  worthlessness  before  God  of  our 
own  righteousness,  which  is  the  lesson  of  opening  chapters  of  the 
Epistle  to  the  Romans,  but  also  the  utter  insufficiency  and  worth- 
lessness in  the  things  of  God  of  our  own  wisdom,  which  is  the 
lesson  of  the  first  Epistle  to  the  Corinthians,  especially  the  first 
to  the  third  chapters.     (See,  e.  g.,  1  Cor.  1:  19-21,  26,  27.) 

The  Jews  had  a  revelation  by  the  Spirit  but  they  failed  to 
depend  upon  Him  to  interpret  it  to  them,  so  they  went  astray. 
The  whole  evangelical  church  recognizes  the  utter  insufficiency 
of  man's  righteousness,  theoretically  at  least.  Now  it  needs  to 
be  taught  and  made  to  feel  the  utter  insufficiency  of  man's  wis- 
dom. That  is  perhaps  the  lesson  that  this  nineteenth  century  of 
overweening  intellectual  conceit  needs  most  of  any. 

To  understand  God's  word  we  must  empty  ourselves  utterly 
of  our  own  wisdom,  and  rest  in  utter  dependence  upon  the  Spirit 
of  God  to  interpret  it  to  us.  (Matt.  11 :  25 — "  At  that  time  Jesus 
answered  and  said,  I  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  because  thou  hast  hid  these  things  from  the  wise  and  pru- 
dent, and  hast  revealed  them  unto  babes.") 

When  we  have  put  away  our  own  righteousness,  then,  and 
only  then,  we  get  the  righteousness  of  God.  (Phil.  3 : 4-7,  9 — 
"Though  I  might  also  have  confidence  in  the  flesh.  If  any  other 
man  thinketh  that  he  hath  whereof  he  might  trust  in  the  flesh,  I 
more:  Circumcised  the  eighth  day,  of  the  stock  of  Israel,  of  the 
tribe  of  Benjamin,  a  Hebrew  of  the  Hebrews;  as  touching  the 
law,  a  Pharisee;  concerning  zeal,  persecuting  the  church;  touch- 
ing the  righteousness  which  is  in  the  law,  blameless.  But  what 
things  were  gain  to  me,  those  I  counted  loss  for  Christ.  *  *  * 
And  be  found  in  him,  not  having  mine  own  r  ighteousness,  which 
is  of  the  law,  but  that  which  is  through  the  faith  of  Christ, 
the  righteousness  which  is  of  God  by  faith."  Rom.  10:  3 — "For 
they,  being  ignorant  of  God's  righteousness,  and  going  about  to 


The  Work  of  the  Holy  Spirit  259 

establish  their  own  righteousness,  have  not  submitted  themselves 
unto  the  righteousness  of  God. ") 

When  we  put  away  our  own  wisdom — then,  and  only  then, 
we  get  the  wisdom  of  God.  (1  Cor.  3:  18 — "Let  no  man  deceive 
himself.  If  any  man  among  you  seemeth  to  be  wise  in  this  world, 
lei  him  become  a  fool,  that  he  may  be  wise."  Matt.  11:  25 — "  At 
that  time  Jesus  answered  and  said,  I  thank  thee,  O  Father,  Lord 
of  heaven  and  earth,  because  thou  hast  hid  these  things  from  the 
wise  and  prudent, and  hast  revealed  them  unto  babes."     See  also 

1  Cor.  1:25-28.) 

When  we  put  away  our  own  strength,  then,  and  then  only, 
we  get  the  strength  of  God.  (Is.  40:29 — "He  giveth  power  to 
the  faint ;  and  to  them  that  have  no  m,ight  he  increaseth  strength." 

2  Cor.  12:  9 — "And  he  said  unto  me,  My  grace  is  sufficient  for 
thee:  for  my  strength  is  made  perfect  in  weakness.  Most  gladly 
therefore  will  I  rather  glory  in  my  infirmities,  that  the  power  of 
Christ  may  rest  upon  me."  1  Cor.  1:27.  28 — "But God  hath 
chosen  the  foolish  things  of  the  world  to  confound  the  wise;  and 
God  hath  chosen  the  weak  things  of  the  world  to  confound  the 
things  which  are  mighty;  and  base  things  of  the  world,  and 
things  which  are  despised,  hath  God  chosen,  yea,  and  things  which 
are  not,  to  bring  to  nought  things  that  are.") 

Emptying  must  precede  filling.  Self-poured-out  that  God 
may  be  poured  in. 

We  must  daily  be  taught  by  the  Spirit  to  understand  the 
word.  I  cannot  depend  to-day  on  the  fact  that  the  Spirit  taught 
me  yesterday.  Each  new  contact  with  the  Word  must  be  in  the 
power  of  the  Spirit.  That  the  Holy  Spirit  once  illumined  our 
mind  to  grasp  a  certain  passage  is  not  enough.  He  must  do  so 
each  time  we  confront  that  passage.  Andrew  Murray  has  put 
this  truth  well.  He  says:  "  Each  time  you  come  to  the  Word  in 
study,  in  hearing  a  sermon  or  reading  a  religious  book,  there 
ought  to  be,  as  distinct  as  your  intercourse  with  the  external 
means,  a  definite  act  of  self-abnegation,  denying  your  own  wis- 
dom and  yielding  yourself  in  faith  to  the  Divine  teacher."  ("The 
Spirit  of  Christ,"  p.  221.) 

(10)  I  Cor.  2:  1-5 — "And  I,  brethren,  when  I  came  to  you,  came 
not  with  excellence  of  speech  or  of  wisdom,  declaring  unto  you  the  tes- 
timony of  God.    For  I  determined  not  to  know  anything  among  you, 


26o  What  the  Bible  Teaches 

save  Jesus  Christ  and  him  crucified.  And  I  was  with  you  in  weakness, 
and  in  fear,  and  in  much  trembling.  And  my  speech  and  preaching 
was  not  with  enticing  words  of  man's  wisdom,  but  in  demonstration 
of  the  Spirit  and  of  power:  that  your  faith  should  not  stand  in  the 
wisdom  of  men,  but  in  the  power  of  God." 

I  Thess.  i:  5 — "For  our  Gospel  came  not  unto  30U  in  word  only, 
but  also  in  power,  and  in  the  Holy  Ghost,  and  in  much  assurance:  as 
ye  know  what  manner  of  men  we  were  among  you  for  your  sake." 

Acts  i:  8— "But  ye  shall  receive  power,  after  that  the  Holy  Ghost 
is  come  upon  you:  and  ye  shall  be  witnesses  unto  me  both  in  Jerusa- 
lem, and  in  all  Judea,  and  in  Samaria,  and  unto  the  uttermost  part  of 
the  earth." 

TENTH  PROPOSITION:  The  Holy  Spirit  enables  the  believer 
to  commu7iicate  to  others  in  poxcer  the  truth  He  Himself  ha^  been 
tp^-ght. 

We  not  only  need  the  Holy  Spirit  to  reveal  the  truth  in  the 
first  place,  and  the  Holy  Spirit  in  the  second  place  to  intei'pret 
to  us  as  individuals  the  truth  He  has  revealed,  but,  in  the  third 
place  also  we  need  the  Holy  Spirit  to  enable  us  to  effectually 
communicate  to  others  the  truth  He  Himself  has  interpi-eted  to 
us.  We  need  Him  all  along  the  line.  One  great  cause  of  real 
failure  in  the  ministry  even  when  there  is  seeming  success,  and 
not  only  in  the  ministi-y,  but  in  all  forms  of  service  by  Christian 
men  and  women,  is  from  the  attempt  to  teach  by  "enticing  words 
of  man's  wisdom" — i.  e.,  by  the  arts  of  human  logic,  rhetoric  and 
eloquence — what  the  Holy  Spirit  has  taught  us.  What  is  i»eeded 
is  Holy  Ghost  power  "  demonstration  of  the  Spirit  and  of  power," 

There  are  three  causes  of  failure  in  preaching: 

First.  Some  other  message  is  taught  than  the  message 
which  the  Holy  Spirit  has  revealed  in  the  Word — men  preach 
science,  art,  philosophy,  sociology,  history,  experience,  etc.,  and 
not  the  simple  word  of  God  as  found  in  the  Holy  Spirit's  Book, 
the  Bible. 

Second.  The  Spirit-taught  message,  the  Bible,  is  studied 
and  sought  to  be  comprehended  by  the  natural  understanding — 
%.  e.,  without  the  Spirit's  illumination.  That,  alas  I  is  too  com- 
mon even  in  institutions  where  men  are  being  trained  for  the 
ministry. 

Third.  The  Spirit-given  message,  the  Word,  the  Bible, 
studied  and  comprehended  under  the  Holy  Ghost  illumination,  is 


The  Work  of  the  Holy  Spirit  261 

given  out  to  others  with  '<  enticing  words  of  man's  wisdom,"  and 
not  "in  demonstration  of  the  Spii'it  and  of  power." 

We  need,  we  are  absolutely  dependent  upon,  the  Spirit  all 
along  the  line.  He  must  teaeh  us  how  to  speak  as  well  as  what 
to  speak.      His  must  bo  the  power  as  well  as  the  message. 

(11)     Jude  20: — "But  ye,  beloved,  building  up  yourselves  on  your 
most  holy  faith,  praying  in  the  Holy  Ghost.''' 

Eph.  6:  18 — "  Praying  always  with  all  prayer  and  supplication  in 
the  Spirit,  and  watching  thereunto  with  all  perseverance  and  supplicati or 
for  all  saints." 

Rom.  8:  26,  27,  R.  V. 
ELEVENTH  PROPOSITION:      The  Holy  Spirit  helps,  guides 
and  gives  power  to  the  believer  in  pjrayer. 

The  disciples  did  not  know  how  to  pray  as  they  ought,  so 
they  came  to  Jesus  and  said:  "Lord,  teach  us  to  pray."  (Luke 
11:  1.)  "  We  know  not  how  to  pray  as  we  ought,"  but  we  have 
another  paraclete  right  at  hand  to  help.  (Jno.  14: 16,  17.) — "  The 
Spirit  helpeth  our  infirmity."  (Rom.  8:  26,  R.V.)  He  teaches 
us  to  pray.  True  prayer  is  prayer  in  the  Spirit — i.  e. ,  the  prayer 
the  Spirit  inspires  and  directs.  When  we  come  into  God's  pres- 
ence we  should  recognize  our  infirmity,  our  ignorance  of  what  we 
should  pray  for,  or  how  we  should  do  it,  and  in  the  consciousness 
of  our  utter  inability  to  pray  aright,  look  up  to  the  Holy  Spirit, 
and  cast  ourselves  utterly  upon  Him,  to  direct  our  prayers,  to 
lead  out  our  desires  and  guide  our  utterance  of  them.  Rushing 
heedlessly  into  God's  presence  and  asking  the  first  thing  that 
comes  into  our  mind,  or  that  some  thoughtless  one  asks  us  to  pray 
for,  is  not  praying  "  in  the  Holy  Spirit,"  and  is  not  true  pi'ayer. 
We  must  wait  for  the  Holy  Spirit,  and  surrender  ourselves  to  the 
Holy  .Spirit.  The  prayer  that  God  the  Holy  Spirit  inspires  is  the 
prayer  that  God  the  Father  answers. 

Note  I. —Rom.  8:  26,  27,  R.V. — "And  in  like  manner  the  Spirit  also 
helpeth  our  infirmity:  for  we  know  not  how  to  pray  as  we  ought;  but 
the  Spirit  himself  maketh  intercession  for  us  with  groanings  which  can- 
not be  uttered.  And  he  that  searcheth  the  hearts  knoweth  what  is  the 
mind  of  the  Spirit,  because  he  maketh  intercession  for  the  saints  accord- 
ing to  the  will  of  God."  The  longings  which  the  Holy  Spirit  begets  in 
our  hearts  are  often  too  deep  for  utterance,  too  deep  apparently  for  clear 
and  definite  comprehension  on  the  part  of  the  believer  himself  in  whom 
the  Holy  Spirit  is  working,  God  Himself  must  "search  the  heart"  to 
know  "what  is  the  mind  of  the  Spirit"  in  these  unuttered  and  unutter- 


262  What  the  Bible  Teaches 

able  longings.  But  God  does  know  what  is  the  mind  of  the  Spirit,  He 
does  know  what  those  Spirit-given  longings  mean,  even  if  we  do  not,  and 
these  longings  are  "according  (to  the  will  of)  God,"  and  He  grants  them, 
so  it  comes  to  pass  that  "He  is  able  to  do  exceedingly  above  all  that  we  ask 
or  think,  according  to  the  power  that  worketh  in  us."    (Eph.  3:  20.) 

Note  2.— 1  Cor.  14:  15— "What  is  it  then  ?  I  will  pray  with  the 
Spirit,  and  I  will  pray  with  the  understanding  also:  I  will  sing  with  the 
Spirit,  and  I  will  sing  with  the  understanding  also."  There  are  other 
times  when  the  Spirit's  leadings  are  so  clear  that  we  "pray  with  the 
Spirit    .     .     .     and  with  the  understanding  also." 

{12)  Eph.  5:  18-20,  R.V— "  And  be  not  drunken  with  wine,  wherein 
is  riot,  but  be  filled  with  the  Spirit;  speaking  one  to  another  in  psalms 
and  hymns  and  spiritual  songs,  singing  and  making  melody  with  your 
heart  to  the  Lord;  giving  thanks  always  for  all  things  in  the  name  of 
our  Lord  Jesus  Christ  to  God,  even  the  Father." 

TWELFTH  PROPOSITION:     The  Holy  Spirit  inspires  the  h«- 
liever  to  and  giiides  him  in  praise  and  thanksgiving. 

Not  only  does  He  teach  us  to  pray,  He  also  teaches  us  to 
render  thanks.  One  of  the  most  prominent  charactei'istics  of 
"  the  spirit-filled  life  "  is  thanksgiving.  (Compare  Acts  2:  4, 11.) 
True  thanksgiving  is  "to  God,  even  the  Father,"  through  or  "in 
the  name  of  our  Lord  Jesus  Christ,"  in  the  Holy  Spirit.  The 
same  is  true  of  prayer.     (Compare  Eph.  2:  18,  R.V.) 

(13)  Phil.  3:  3,  R.V. — "  For  we  are  the  circumcision,  who  worship 
by  the  Spirit  of  God,  and  glory  in  Christ  Jesus,  and  have  no  confidence 
in  the  flesh," 

THIRTEENTH  PROPOSITION:      The    Holy    Spirit   inspires 
worship  on  the  part  of  the  believer. 

Prayer  is  not  worship,  thanksgiving  is  not  worship.  "Wor- 
ship is  a  definite  act  of  the  creature  in  relation  to  God.  Worship 
is  bowing  before  God  in  adoring  acknowledgment  and  contempla- 
tion of  Himself.  Someone  has  said:  "In  our  prayers  we  are 
taken  up  with  our  needs,  in  our  thanksgiving  we  are  taken  up 
with  our  blessings,  in  our  worship  we  are  taken  up  with  Himself." 

There  is  no  true  and  acceptable  worship  except  that  which 
the  Holy  Spirit  prompts  and  directs.  "Such  doth  the  Father 
seek  to  be  His  worshippers."  (Jno.  4:23,  R.V.)  The  Flesh  seeks 
to  enter  every  sphere  of  life.  It  has  its  worship  as  well  as  its 
lusts.     The  worship  which  the  flesh   worships  is  an  abomination 


The  Work  of  the  Holy  Spirit  263 

unto  God.  (Herein  we  see  the  folly  of  any  attempt  at  a  Parlia- 
ment of  Religions,  where  the  representatives  of  different  religions 
attempt  to  worship  together.) 

Not  all  earnest  and  honest  worship  is  worship  in  the  Spirit. 
A  man  may  be  very  honest  and  very  earnest  in  his  worship,  and 
still  not  have  submitted  himself  to  the  guidance  of  the  Holy  Spirit 
in  the  matter,  and  so  his  worship  is  in  the  flesh.  Even  when 
there  is  great  loyalty  to  the  letter  of  the  Word,  worship  may  not 
be  "in  the  Spirit" — i.  c,  inspired  and  directed  by  Him.  To 
worship  aright  we  must  "have  no  confidence  in  the  flesh,"  we 
must  recognize  the  utter  inability  of  the  flesh — i.  e. ,  our  natural 
self,  as  contrasted  to  the  Divine  Spirit  that  dwells  in  and  should 
mold  everything  in  the  believer — to  worship  acceptably;  we  must 
realize  also  the  danger  there  is  that  the  flesh,  self,  intrude  itself 
into  our  worship.  In  utter  self-distrust  and  self-abnegation  we 
must  cast  ourselves  upon  the  Holy  Spirit  to  lead  us  aright  in 
our  worship. 

Just  as  we  must  renounce  any  merit  in  ourselves  and  cast 
ourselves  utterly  upon  Christ  and  His  work  for  us  for  justifica- 
tion, just  so  must  we  renounce  any  capacity  for  good  in  ourselves, 
and  cast  ourselves  utterly  upon  the  Holy  Spirit  and  His  work  in 
us,  in  holy  living,  knowing,  praying,  thanking  and  worshipping, 
and  all  else  that  we  are  to  do. 

(14)  Acts  13: 2,  4 — "As  they  ministered  to  the  Lord,  and  fasted, 
the  Holy  Ghost  said,  Separate  me  Barnabas  and  Saul  for  the  work 
whereunto  I  have  called  them.  So  they,  being  sent  forth  by  the  Holy 
Ghost,  departed  unto  Seleucia;  and  from  thence  they  sailed  to  Cyprus." 

FOURTEENTH  FROPOJSITION:      The  Holy  Spirit  calls  men 
and  sends  them  forth  to  definite  lines  of  work. 

The  Holy  Spii'it  not  only  calls  men  in  a  general  way  into 
Christian  work,  but  selects  the  specific  work  and  points  it  out. 

"Shall  I  go  to  China,  to  Africa,  to  India?"  many  a  one  is 
asking,  and  many  another  ought  to  ask.  You  cannot  rightly 
settle  that  question  for  yourselves,  neither  can  any  other  man 
settle  it  rightly  for  you.  Not  every  Christian  man  is  called  to 
China  or  Africa,  or  any  other  foreign  field,  or  to  the  foreign  field 
at  all.  God  alone  knows  whether  He  wishes  you  in  any  of  these 
places.     He  is  willing  to  show  you. 


264  What  the  Bible  Teaches 

How  does  the  Holy  Spirit  call?  The  passage  before  us  does 
not  tell  us.  It  is  pi-esumably  purposely  silent  on  this  point,  lest, 
perhaps,  we  think  that  He  must  always  call  in  precisely  the  same 
way.  There  is  nothing  to  indicate  that  He  spoke  by  an  audible 
voice,  much  less  that  He  made  His  will  known  in  any  of  the  fan- 
tastic ways  in  which  some  profess  to  discern  His  leading — as  e.  g., 
by  twitchings  of  the  body,  opening  of  the  Bible  at  random  and 
putting  the  finger  on  a  passage  that  may  be  construed  into  some 
entirely  different  meaning  than  that  the  inspired  writer  intended 
by  it  But  the  important  point  is,  He  made  His  will  clearly 
known  and  He  is  willing  to  make  His  will  clearly  known  to  us 
to-day. 

The  great  need  in  Christian  work  to-day  is  men  and  women 
whom  the  Holy  Spirit  calls  and  sends  forth.  We  have  plenty  of 
men  and  women  whom  men  have  called  and  sent  forth,  or  who 
have  called  themselves.  (There  are  many  to-day  who  object  stren- 
uously to  being  sent  forth  by  men,  by  any  organization  of  any 
kind,  who  are,  what  is  immeasurably  worse  than  that,  sent  forth  by 
self,  not  by  God.) 

How  shall  we  receive  the  Holy  Spirit's  call?  By  desiring  it, 
seeking  it,  waiting  upon  the  Lord  for  it,  and  expecting  it.  "As 
they  Tninistered  to  the  Lord  and  fasted,''  the  I'ecord  reads.  Many  a 
man  is  saying  in  self -justification  for  staying  out  of  the  ministry, 
and  staying  at  home  from  the  foreign  field,  ' '  I  have  never  had  a 
call."  How  do  you  know  that?  Have  you  been  listening  for  it? 
God  speaks  often  in  a  "  still  small  voice. "  Only  the  listening  ear  can 
catch  it.  Have  you  definitely  offered  yourself  to  God  to  send  you 
where  He  will?  While  no  man  ought  to  go  to  China  or  Africa  un- 
less he  is  clearly  and  definitely  called,  he  ought  to  definitely  offer 
himself  to  God  for  this  work,  to  be  ready  for  a  call  and  to  be 
listening  sharply  that  he  may  hear  it  when  it  comes.  No  edu- 
cated Christian  man  or  woman  has  a  right  to  rest  easy  out  of  the 
foreign  field  unless  he  has  definitely  offered  himself  to  God  for 
that  work,  and  is  clear  no  call  from  God  has  come.  A  man  needs 
no  more  definite  call  to  Africa  than  to  Boston,  or  New  York,  or 
Chicago. 

(15)  Acts  8:  27-29 — "And  he  arose  and  went:  and,  behold,  a  man 
of  Ethiopia,  a  eunuch  of  great  authority  under  Candace  queen  of  the 
Ethiopians,  who  had  the  charge  of  all  her  treasure,  and  had  come 


The  Work  of  the  Holy  Spirit  265 

to  Jerusalem  for  to  worship,  was  returning,  and  sitting  in  his  chariot 
read  Esaias  the  prophet.  Then  the  Spirit  said  unto  PhiHp,  Go  near, 
and  join  thyself  to  this  chariot." 

Acts  16:  6,  7 — "  Now  when  they  had  gone  throughout  Phrygia  and 
the  region  of  Galatia,  and  v^e-xe.  forbidden  of  the  Holy  6^//(?^/ to  preach 
the  word  in  Asia,  after  they  were  come  to  Mysia,  they  assayed  to  go 
into  Bithynia:  but  the  Spirit  suffered  them  not." 

FIFTEENTH  PROPOSITION:  The  Holy  Spirit  guides  in  the 
details  of  daily  life  and  service^  as  to  where  to  go  and  where  not 
to  go;  what  to  do  and  what  not  to  do. 

It  is  possible  for  us  to  have  the  unerring  guidance  of  the 
Holy  Spirit  at  every  turn  of  life.  For  example,  in  personal  work 
it  is  manifestly  not  God's  intention  that  we  speak  to  every  one  we 
meet.  There  are  some  to  whom  we  ought  not  to  speak.  Time 
spent  on  them  would  be  taken  from  work  more  to  God's  glory. 
Doubtless  Philip  met  many  as  he  journeyed  toward  Gaza  before 
he  met  the  one  of  whom  the  Spirit  said:  "Go  near,  and  join  thy- 
self to  this  chariot."  So  is  He  ready  to  guide  us  also.  So  also  in 
all  the  affairs  of  life,  business,  study,  everything,  we  can  have 
God's  wisdom.  There  is  no  promise  more  plain  and  explicit  than 
Jas.  1:5 — "If  any  of  you  lack  wisdom,  let  him  ask  of  God,  that 
giveth  to  all  men  liberally,  and  upbraideth  not;  and  it  shall  be 
given  him." 

How  shall  we  gain  this  wisdom? 

Jas,  1:5-7 — "If  any  of  you  lack  wisdom,  let  him  ask  oi  God,  that 
giveth  to  all  men  liberally  and  upbraideth  not;  and  it  shall  be  given  him. 
But  let  him  ask  in  faith,  nothing  wavering:  for  he  that  wavereth  is  like 
a  wave  of  the  sea  driven  with  the  wind  and  tossed.  For  let  not  that  man 
think  that  he  shall  receive  anything  of  the  Lord." 

Here  are  really  five  steps: 

First.  That  we  "  lack  wisdom."  We  must  be  conscious  of 
and  fully  admit  our  own  inability  to  decide  wisely.  Not  only  the 
sinfulness,  but  the  wisdom  of  the  flesh  must  be  renounced. 

Second.  We  must  really  desire  to  know  God's  way,  and  be 
willing  to  do  God's  will.  That  is  implied  in  tii,'*  asking 
if  the  asking  is  sincere.  This  is  a  point  of  fundamental  impor- 
tance. Here  we  find  the  reason  why  men  ofttimes  do  not 
know  God's  will  and  have  the  Spirit's  guidance.  They  are  not 
really  willing  to  do  whatever  the  Spirit  leads.     It  is  "  the  meek  " 


266  What  the  Bible  Teaches 

whom  He  guides  in  judgment  and  <'  the  meek  "  to  whom  "He  will 
teach  his  way."  (Ps.  25:  9.)  It  is  he  that  '^willeth  to  do  his 
will"  who  shall  know,  etc.      (Jno.  7:  17,  R.  V.) 

Third.     "We  must  "ask,"  definitely  ask  guidance. 

Fourth.     "We  must  confidently  expect  guidance.      "Let  him 
ask  in  faith,  nothing  doubting."     (Vv.  6,  7,  R.V.) 

Fifth.  We  must  follow  step  by  step  as  the  guidance  comes. 
Just  how  it  will  come  no  one  can  tell,  but  it  will  come.  It  may 
come  with  only  a  step  made  clear  at  a  time.  That  is  all  we  need 
to  know — the  next  step.  Many  are  in  darkness  about  guidance 
because  they  do  not  know  what  God  will  have  them  do  next  week, 
or  next  month,  or  next  year.  Do  you  know  the  next  step?  That 
is  enough.  Take  it  and  He  will  show  you  the  next.  (Num.  9: 17- 
23 — "  And  when  the  cloud  was  taken  up  from  the  tabernacle,  then 
after  that  the  children  of  Israel  journeyed:  and  in  the  place  where 
the  cloud  abode,  there  the  children  of  Israel  pitched  their  tents. 
At  the  commandment  of  the  Lord  the  children  of  Israel  journeyed, 
and  at  the  commandment  of  the  Lord  they  pitched ;  as  long  as  the 
cloud  abode  upon  the  tabernacle  they  rested  in  their  tents.  And 
when  the  cloud  tarried  long  upon  the  tabernacle  many  days,  then 
the  children  of  Israel  kept  the  charge  of  the  Lord,  and  journeyed 
not.  And  so  it  was,  when  the  cloud  was  a  few  days  upon  the 
tabernacle;  according  to  the  commandment  of  the  Lord  they  abode 
in  their  tents,  and  according  to  the  commandment  of  the  Lord 
they  journeyed.  And  so  it  was,  when  the  cloud  abode  from  even 
unto  the  morning,  and  that  the  cloud  was  taken  up  in  the  morn- 
ing, then  they  journeyed:  whether  it  was  by  day  or  by  night  that 
the  cloud  was  taken  up,  they  journeyed.  At  the  commandment 
of  the  Lord  they  rested  in  their  tents,  and  at  the  commandment 
of  the  Lord  they  journeyed:  they  kept  the  charge  of  the  Lord,  at 
the  commandment  of  the  Lord  by  the  hand  of  Moses.") 

God's  Guidance  is  Clear  Guidance.  (1  Jno.  1:5 — "  God  is 
light,  and  in  him  is  no  darkness  at  all.") 

Many  are  tortured  by  leadings  they  fear  may  be  from  God, 
but  of  which  they  are  not  sure.  You  have  a  right,  as  God's  chil- 
dren, to  be  sure.  Go  to  God.  Say,  "  Here  I  am,  heavenly  Father,  I 
am  willing  to  do  thy  will,  but  make  it  clear.  If  this  is  thy  will 
I  will  do  it,  but  make  it  clear  if  it  is  so."  He  will  do  so,  if  it  is 
His   will,    and  you  ai*e  willing   to  do  it;  and  you  need  not,  and 


The  Work  of  the  Holy  Spirit  267 

ought  not  to  do  that  thing  until  He  does  make  it  clear.  We  have 
no  right  to  dictate  to  God  how  He  shall  give  His  guidance:  by 
shutting  up  every  other  way,  or  by  a  sign,  or  by  letting  us  put 
our  finger  on  a  text.  It  is  ours  to  seek  and  expect  wisdom,  but 
it  is  not  ours  to  dictate  how  it  shall  be  given.  (1  Cor.  12: 11 — 
«'But  all  these  worketh  that  one  and  the  selfsame  Spirit,  dividing 
to  every  man  severally  as  he  icill. ' ') 

T'lvo  things  are  evident  from  what  has  been  said  thus  far 
about  the  work  of  the  Holy  Spirit  in  the  believer: 

First.  How  utterly  dependent  we  are  upon  the  Holy  Spirit 
at  every  turn  of  Christian  life  and  service. 

Seco7id.  How  perfect  is  the  provision  for  life  and  service 
that  God  has  made  and  what  the  fulness  of  privilege  that  is  open 
to  the  humblest  believer  through  the  Holy  Spirit's  work.  It  is 
not  so  much  what  we  are  by  nature,  either  intellectually,  mor- 
ally, spiritually,  or  even  physically,  that  is  important,  but  what 
the  Holy  Spirit  can  do  for  us,  and  what  we  will  let  Him  do.  The 
Holy  Spirit  often  takes  the  one  who  gives  the  least  natural  prom- 
ise and  uses  him  beyond  those  who  give  the  greatest  natural 
promise.  Christian  life  is  not  to  be  lived  in  the  realm  of  natural 
temperament,  and  Christian  work  is  not  to  be  done  in  the  power 
of  natural  endowment,  but  Christian  life  is  to  be  lived  in  the 
realm  of  the  Spirit,  and  Christian  work  is  to  be  done  in  the  power 
of  the  Spirit.  The  Holy  Spirit  is  willing  and  eagerly  desirous 
to  do  for  each  of  us  His  whole  work.  He  will  do  for  each  of  us 
all  that  we  let  Him  do. 

(16)  Rom.  8:  11 — "But  if  the  Spirit  of  Him  that  raised  up  Jesus  from 
the  dead  dwell  in  you,  he  that  raised  up  Christ  from  the  dead  shall 
also  quicken  your  mortal  bodies  by  his  Spirit  that  dwelleth  in  you." 

SIXTEENTH  PROPOSITION:     The  Holy  Spirit  qxdckens  the 
mortal  body  of  the  believer. 

This,  as  the  context  shows,  refers  to  the  future  Resurrection 
of  the  body.  This  is  the  Spirit's  work.  The  glorified  body  is 
from  Him.  It  is  a  spiritual  body.  We  now  have  the  first  fruits 
of  the  Spirit,  but  are  waiting  for  the  full  harvest,  the  redemption 
of  the  body.  (Rom.  8:23 — "And  not  only  they,  but  ourselves 
also,  which  have  the  first  fruits  of  the  Spirit,  even  we  ourselves 
groan  within  ourselves,  waiting  for  the  adoption,  to  wit,  the  re- 
demption of  our  body.") 


^ 


268  What  the  Bible  Teaches 

Note. — There  is  a  sense  in  which  the  Holy  Spirit  even  now  quick- 
ens our  bodies.  Matt.  12:  28 — "  But  if  I  cast  out  devils  by  the  Spirit  of 
God,  then  the  kingdom  of  God  is  come  unto  you."  Acts  10:  38 — "  How 
God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost  and  with  power: 
who  went  about  doing  good,  and  healing  all  that  were  oppressed  of  the 
devil:  for  God  was  with  him."  James  5: 14 — "  Is  any  sick  among  you:  le< 
him  call  for  the  elders  of  the  church;  and  let  them  pray  over  him,  anoint- 
ing him  with  oil  in  the  name  of  the  Lord."  God  by  His  Holy  Spirit  does 
impart  new  health  and  vigor  to  these  mortal  bodies  in  the  present  life. 
Compare  Ps.  104:  29,  30 — "  Thou  hidest  thy  face,  they  are  troubled:  thou 
takest  away  their  breath,  they  die,  and  are  returned  to  the  dust.  Thou 
sendest  forth  thy  spirit,  they  are  created:  and  thou  renewest  the  face  of 
the  earth." 


CHAPTER  VI L 

THE  BAPTISM  WITH  THE  HOLY  SPIRIT 

I,    What  the  Baptism  with  the  Holy  Spirit  is. 

(i)  Acts  i:  5 — "  For  John  truly  baptized  with  water;  but  ye  shall  be 
baptized  with  the  Holy  G"//<7i/ not  many  days  hence."  Compare  2:4,  38 
— "And  they  were  ^filled  with  the  Holy  Ghost,  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them  utterance.  Then  Peter 
said  unto  them,  Repent,  and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ  for  the  remission  of  sins,  and  ye  shall  receive  the  gift 
of  the  Holy  Ghosts 

4:8 — "Then  "Peiev,  filled  with  the  Holy  Ghost,  said  unto  them,  Ye 
rulers  of  the  people,  and  leaders  of  Israel." 

10:44-46 — "  While  Peter  yet  spake  these  words,  the  Holy  Ghost  fell 
on  all  them  which  heard  the  word.  And  they  of  the  circumcision 
which  believed  were  astonished,  as  many  as  came  with  Peter,  because 
that  on  the  Gentiles  also  was  poured  out  the  gift  of  the  Holy  Ghost. 
For  they  heard  them  speak  with  tongues,  and  magnify  God." 

Compare  11:  15-17 — "  And  as  I  began  to  speak,  the  Holy  Ghost  fell 
on  them,  as  on  us  at  the  beginning.  Then  remembered  I  the  word  of 
the  Lord,  how  that  he  said,  John  indeed  baptized  with  water;  but  ye 
shall  be  baptized  with  the  Holy  Ghost.  Forasmuch  then  as  God  gave 
them  the  like  gift  as  he  did  unto  us,  who  believed  on  the  Lord  Jesus 
Christ,  what  was  I,  that  I  could  withstand  God  ?" 

19:  2-6 — "  He  said  unto  them.  Have  ye  received  the  Holy  Ghost 
since  ye  believed  ?  And  they  said  unto  him.  We  have  not  so  much  as 
heard  whether  there  be  any  Holy  Ghost.  And  he  said  unto  them, 
Unto  what  then  were  ye  baptized  ?  And  they  said,  Unto  John's  bap- 
tism. Then  said  Paul,  John  verily  baptized  with  the  baptism  of  re- 
pentance, saying  unto  the  people,  that  they  should  believe  on  him 
which  should  come  after  him,  that  is,  on  Christ  Jesus.  When  they 
heard  this,  they  were  baptized  in  the  name  of  the  Lord  Jesus.  And 
when  Paul  had  laid  his  hands  upon  them,  the  Holy  Ghost  came  on 
them;  and  they  spake  with  tongues,  and  prophesied." 

Heb.  2:4 — "God  also  bearing  them  witness,  both  with  signs  and 
wonders,  and  with  divers  miracles,  and  gifts  of  the  Holy  Ghost,  ac- 
cording to  his  own  will." 

I  Cor.  12:4,  II,  13 — "Now  there  are  diversities  of  gifts,  but  the 
same  Spirit.    .    .    .    But  all  these  worketh  that  one  and  the  self- 


270  What  the  Bible  Teaches 

same  Spirit,  dividing  to  every  man  severally  as  he  will,  .  .  .  For 
by  one  Spirit  are  we  all  baptised  into  one  body,  whether  we  be  Jews 
or  gentiles,  whether  we  be  bond  or  free;  and  have  been  all  made  to 
drink  into  one  Spirit." 

Luke  24:  49 — "  And  behold  I  send  the  promise  of  my  Father  upon 
you:  but  tarry  ye  in  the  city  of  Jerusalem,  until  ye  be  endued  with 
power  from  on  high." 

FIRST  PROPOSITION:  A  number  of  suggestive  phrases^ 
' '  Baptized  with  the  Holy  Spirit, "  "  Filled  with  the  Holy 
Ghost,''  ''The  Holy  Ghost  fell  on  them,''  ''The  gift  of  the 
Holy  Ghost  was  poured  out, "  "  Receive  the  Holy  Ghost, ' ' 
"  The  Holy  Ghost  came  on  them,"  "Gifts  of  the  Holy  Ghost," 
"7  send  the  promise  of  my  Father  upon  you,"  "Endued  with 
power  from  on  high, ' '  are  used  i?i  the  New  Testament  to  de- 
scribe o?ie  and  the  same  experience. 

{2)  Acts  19:  2,  R.V. — "  And  he  said  unto  them,  Did  ye  receive  the 
Holy  Ghost  when  ye  believed  ?  And  they  said  unto  him,  Nay,  we  did 
not  so  much  as  hear  whether  the  Holy  Ghost  was  given." 

SECOND  PROPOSITION:  The  baptism  with  the  Holy  Spirit  is 
a  definite  experience  of  which  one  may  and  ought  to  kiiow  whether 
he  has  received  it  or  not. 

(Compare  Acts  8:15,  16 — "Who,  when  they  were  come  down, 
prayed  for  them,  that  they  might  receive  the  Holy  Ghost:  For  as  yet 
he  was  fallen  upon  none  of  them:  only  they  were  baptized  in  the  name 
of  the  Lord  Jesus."  Gal.  3:  2 — "This  only  would  I  learn  of  you,  Re- 
ceived ye  the  Spirit  by  the  works  of  the  law,  or  by  the  hearing  of 
faith  ?  ") 

(3)  Acts  i:  5 — "  For  John  truly  baptized  with  water;  but  ye  shall  be 
baptized  with  the  Holy  Ghost  not  many  days  hence.'' 

Here  was  a  company  of  regenerated  men  pronounced  so  by 
Christ  Himself.  (Compare  Jno.  15:  3 — "Now  are  ye  clean 
through  the  word  which  I  have  spoken  unto  you,"  and  Jno.  13: 
10 — "Jesus  saith  to  him,  He  that  is  washed  needeth  not  save  to 
wash  his  feet,  but  is  clean  every  whit:  and  ye  are  clean,  but  not 
all.")  And  yet  the  baptism  with  the  Spirit  lay  for  them  some 
days  in  the  future. 

Acts  8:  12 — "  But  when  they  believed  Philip  preaching  the  things 
concerning  the  kingdom  of  God,  and  the  name  of  Jesus  Christ,  they 
were  baptized,  both  men  aud  women." 

In  this  company  of  baptized  believers  there  were  certainly 
same  regenerated  people,  but  we  read  in  vv.  15:  16: 


The  Baptism  with  the  Holy  Spirit  271 

"Who,  when  they  were  come  down,  prayed  for  them,  that  they 
might  receive  the  Holy  Ghost:  (For  as  yet  he  was  fallen  upon  none  oj 
them:  only  they  were  baptized  in  the  name  of  the  Lord  Jesus." ) 

Regenerated  but  not  baptized  with  the  Holy  Ghost.  We  see 
the  same  thing  in  Acts  19:  1,  2: 

"And  it  came  to  pass,  that  while  Apollos  was  at  Corinth,  Paul 
having  passed  through  the  upper  coasts,  came  to  Ephesus;  and  finding 
certain  disciples.  He  said  unto  them.  Have  ye  received  the  Holy  Ghost 
since  ye  believed  ?  and  they  said  unto  him,  we  have  not  so  much  as 
heard  whether  there  be  any  Holy  Ghost."  Compare  v.  6 — "And 
when  Paul  had  laid  his  hands  upon  them,  the  Holy  Ghost  came  on 
them;  and  they  spake  with  tongues,  and  prophesied." 

THIRD  PROPOSITION:  The  Baptism  with  the  Holy  Spirit  is 
an  operation  of  the  Holy  Spirit  distinct  from  and  subsequent  and 
additional  to  His  regenerating  work. 

A  man  may  be  regenerated  by  the  Holy  Spirit  and  still  not 
be  baptized  with  the  Holy  Spirit.  In  regeneration  there  is  an 
impartation  of  life,  and  the  one  who  receives  it  is  saved ;  in  the 
Baptism  with  the  Holy  Spirit  there  is  an  impartation  of  power 
and  the  one  who  receives  it  is  fitted  for  service. 

Every  True  Believer  Has  the  Holy  Spirit. 

Rom.  8:  9 — "  But  ye  are  not  in  the  ilesh,  but  in  the  Spirit,  if  so  be 
that  the  Spirit  of  God  dwell  in  you.  Now,  if  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his."     (See  also,  i  Cor.  6:  19.) 

But  not  every  believer  has  the  Baptism  with  the  Holy  Spirit, 
though  every  believer,  as  we  shall  see,  may  have.  The  Baptism 
with  the  Holy  Spirit  may  be  received  immediately  after  the  new 
birth — as  e.  g.,  in  the  household  of  Cornelius.  In  a  normal  state 
of  the  church  every  believer  would  have  the  Baptism  with  the 
Holy  Spirit,  as  in  the  Church  at  Corinth.  (1  Cor.  12:  13 — "  For 
by  one  Spirit  are  we  all  baptized  into  one  body,  whether  we  be 
Jews  or  Gentiles,  whether  we  be  bond  or  free;  and  have  been  all 
made  to  drink  into  one  Spirit."  ) 

In  such  a  normal  state  of  the  church  the  Baptism  with  the 
Holy  Spirit  would  be  received  immediately  upon  repentance  and 
baptism  into  the  name  of  Jesus  Christ  for  the  remission  of  sins. 
(Acts  2:  38.)  But  the  doctrine  of  the  Baptism  with  the  Holy 
Spirit  has  been  so  allowed  to  drop  out  of  sight,  and  the  church 
has  had  so  little  expectancy  along  this  line  for  its  young  children, 


272  What  the  Bible  Teaches 

that  a  large  portion  of  the  church  is  in  the  position  of  the  churches 
in  Samaria  and  Ephesus,  where  someone  has  to  come  and  call  the 
attention  of  the  mass  of  believers  to  their  privilege  in  the  Eiseu 
Christ  and  claim  it  for  them. 

(4)  Acts  i:  5,  8 — "  For  John  truly  baptized  with  water;  but  j'e  shall 
be  baptized  with  the  Holy  Ghost  not  many  days  heuce.  But  j^  shall 
receive  power,  after  that  the  Holy  Ghost  is  come  upon  you:  and  ye 
shall de  wi/nesses  unto  me  both  in  Jerusalem  and  in  all  Judea,  and  in 
Samaria,  and  unto  the  uttermost  parts  of  the  earth." 

Luke  24:49 — "And  behold  I  send  the  promise  of  my  Father  upon 
you:  but  tarry  ye  in  the  city  of  Jerusalem,  until  ye  be  endued  with 
power  from  on  high.'" 

Acts.  2:  4 — "  And  they  were  all  filled  with  the  Holy  Ghost,  and  be- 
gan to  speak  with  other  tongues,  as  the  spirit  gave  them  utterance." 

Acts.  9:  17,  20 — "And  Ananias  went  his  way,  and  entered  into 
the  house;  and  putting  his  hands  on  him  said,  Brother  Saul,  the  Lord, 
even  Jesus,  that  appeared  unto  thee  in  the  way  as  thou  camest,  hath 
sent  me,  that  thou  mightest  receive  thy  sight,  and  be  filled  with  the 
Holy  Ghost.  And  straightway  he  preached  Christ  in  the  synagogues, 
that  he  is  the  Son  of  God." 

I  Cor.  12:  4-14 — "  Now  there  ai'e  diversities  of  gifts,  but  the  same 
Spirit.  And  there  are  differences  of  administrations,  but  the  same 
Lord,  And  there  are  diversities  of  operations,  but  it  is  the  same  God 
which  worketh  all  in  all.  But  the  manifestation  of  the  Spirit  is  given 
to  every  man  to  profit  withal.  For  to  one  is  given  by  the  Spirit 
the  word  of  wisdom;  to  another  the  word  of  knowledge  by  the  same 
Spirit:  To  another  faith  by  the  same  Spirit:  to  another  the  gifts  of 
healing  by  the  same  Spirit:  to  another  the  working  of  miracles;  to  an- 
other prophecy,  to  another  discerning  of  Spirits;  to  another  divers 
kinds  of  tongues;  to  another  the  interpretation  of  tongues:  But  all  these 
worketh  out  that  one  and  the  selfsame  Spirit,  dividing  to  every  man 
severally  as  he  will.  For  as  tke  body  is  one,  and  hath  many  members, 
and  all  the  members  of  that  one  body,  being  many,  are  one  body:  so 
also  is  Christ.  For  by  one  Spirit  are  we  all  baptized  into  one  body, 
whether  we  be  Jews  or  Gentiles,  whether  we  be  bond  or  free;  and 
have  been  all  made  to  drink  into  one  Spirit." 

FOURTH  PROPOSITION:  The  Baptism  with  the  Holy  Spirit 
is  an  experience  connected  with  and  primarily  for  the  purpose  of 
sei'vice. 

The  Baptism  with  the  Spirit  is  not  primarily  intended  to 
make  believers  happy  nor  holy,  but  to  make  them  useful.  In  ev- 
ery passage  in  the  Bible  in  which  the  results  of  the  Baptism  with 
the  Holy  Spirit  are  mentioned  they  are  related  to  testimony  and 


The  Baptism  with  the  Holy  Spirit  273 

service.     The  Baptism  with  the  Holy  Spirit  has  no  direct  reference^ 
to  cleansing  from  sin.     It  has  to  do  with  gifts  for  service  rather  / 
than  with  graces  of  character.      The  steps  by  which  one  ordinarily 
receives  the  Baptism  with  the  Holy  Spirit  are  of  such  a  character, 
and  the  Baptism  with  the  Holy  Spirit  makes  God  so  real  that  this 
Baptism  is  in  most  cases  accompanied  by  a  great  moral  uplift,  or 
even  a  radical   transformation,  but   the    Baptism  with  the  Holy! 
Spirit  is  not  in  itself  either  an  eradication  of  the  carnal  nature  or  / 
cleansing  from  an  impure  heart.     It  is  the  impartation  of  super-  I 
natural  power  or  gifts  in  service,  and  sometimes   one  may  have  ) 
rare  gifts  by  the  Spirit's  power  and  few  graces.    (Compare  1  .Cor.  ' 
13:   1-3 — "Though  I    speak  with  the    tongues    of   men    and  of 
angels,  and  have  not  charity,  I  am  become  as  sounding  brass,  or 
a  tinkling  cymbal.     And  though  I  have  the  gift  of  prophecy,  and 
understand  all  mysteries,  and  all  knowledge;  and  though  I  have 
all  faith,  so  that  I  could  remove  mountains,  and  have  not  charity, 
I  am  nothing.     And  though  I  bestow  all  my  goods  to  feed  the 
poor,  and  though  I  give  my  body   to  be  burned,    and  have  not 
charity,  it  profiteth  me  nothing."     And  Matt.  7:  22,  23 — "Many! 
will  say  to  me  in  that  day.  Lord,  Lord,  have  we  not  prophesied] 
in  Thy  name,  and  in  Thy  name  have  cast  out  devils,  and  in  Thy  \ 
name  done  many  wonderful  works  ?     And  then  will  I  profess  unto  ( 
them,  I  never  knew  you;  depart  from  me,  ye  that  work  iniquity.") 
It  is  indeed  the  work  of  the  Holy  Spirit  to  cleanse  trom  sin, 
and  to  empower  one  for  and  lead  one  into  a  life  of  victory  over 
the  world,  the  flesh    and   the  Devil,  but  this  is  not  the  Baptism 
with  the  Holy  Spirit.     It  is,  however,  more  fundamental  and  im- 
portant.    It  is  well  to  remember  also  that  Jesus  promised  a  two- 
fold baptism,    "with  the   Holy  Ghost  and  with  fire.''     This  can 
not  be  interpreted  to  mean  two  contrasted  baptisms,  one  of  bless- 
ing and  the  other  of  judgment.     The  Greek    does    not  permit 
this  interpretation.     It  is  one  twofold  baptism.     Many  seem 
get  only  part  of  it,    "  the  Holy  Wind,"  but  the  "fire"  is  for  us 
too,  if  we  claim  it.     And  fire  searches,  refines,   consumes,  illumi- 
nates, makes  to  glow,  energizes,  spreads.      "Fire"  is  what  many! 
need  to-day,  and  it  is  for  us.  ' 

n.    Results  of  the  Baptism  with  the  Holy  Spirit, 

(i)     I  Cor.  12:4-10 — "  Now  there   are  diversities  of   gifts,    but  the 
same  Spirit.     And  there  are   differences  of  administrations,   but  the 


jless- 
lit  of\ 
m  to/ 


274  What  the  Bible  Teaches 

same  Lord.  And  there  are  diversities  of  operations,  but  it  is  the  same 
God  which  worketh  all  in  all.  But  the  manifestation  of  the  Spirit  is 
given  to  every  man  to  profit  withal.  For  io  one  is  given  by  the  Spirit 
the  word  of  wisdom;  to  another  the  word  of  knowledge  by  the  same 
Spirit;  to  another  faith  by  the  same  Spirit;  to  a?iother  the  gifts  of 
healing  by  the  same  Spirit;  to  another  the  working  of  miracles;  to  an- 
other prophecy;  to  another  discerning  of  spirits;  to  another  divers 
kinds  of  tongues:  to  another  the  interpretation  of  tongues." 

FIRS T  PR  OPOSITION:  The  specific  manifestations  of  the  Bap. 
tisni  xcith  the  Holy  Spirit  are  not  precisely  the  same  iii  all  per- 
sons. 

"There  are  diversities  of  gifts,  but  the  same  Spirit."  The 
gifts  vary  with  the  different  lines  of  service  to  which  God  has 
called  different  persons.  The  church  is  a  body,  and  different 
parts  of  the  body  have  different  functions,  and  the  Spirit  imparts 
to  the  one  who  is  baptized  with  the  Spirit  those  gifts  which  fit 
him  for  the  work  to  which  the  Spirit  has  called  him.  For  exam- 
ample,  many  in  the  early  church  who  were  baptized  with  the 
Holy  Spirit  spake  with  tongues  (Acts  10:  46;  19:  6),  but  not 
all.  (1.  Cor.  12:  27-30.)  So  to-day  the  Holy  Spirit  imparts  to 
some  gifts  as  an  evangelist,  to  othei's  as  pastors  and  teachers. 
To  others  as  "helps,  governments,"  etc. 

(2)  I  Cor.  12:  7 — "For  the  manifestation  of  the   Spirit  is  given  to 
every  man  to  profit  withal." 

SECOND  PROPOSITION:  There  will  be  some  gift  to  every  one 
baptized  with  the  Holy  Spirit. 

(3)  I  Cor.  12:  II,  R.V. — "  But  all  these  worketh  the  one  and  the 
same  Spirit,  dividing  to  each  one  severally  even  as  he  will." 

THIRD  PROPOSITION:  The  Holy  Spirit  divides  to  each  one 
severally  as  He  toill.  The  Holy  Spirit  is  absolutely  sovereign  in 
deciding  how — in  what  special  gift,  operation  or  poioer — the 
Baptism  with  the  Holy  Spirit  shall  manifest  itself. 

It  is  not  for  us  to  pick  out  some  place  of  service  and  then 
ask  the  Holy  Spii'it  to  qualify  us  for  that  service;  it  is  not  for  us 
to  select  some  gift  and  then  ask  the  Holy  Spirit  to  impart  to  us 
that  gift.  It  is  for  us  to  simply  put  ourselves  entirely  at  the 
disposal  of  the  Holy  Spirit  to  send  us  where  He  will,  to  select  for 
'^  what  kind  of  service  He  will,  and  to  impart  what  gift  He  will. 


The  Baptism  with  the  Holy  Spirit  275 

He  is  absolutely  sovereign,  and  our  position  is  that  of  uncondi- 
tional surrender  to  Him.  I  am  glad  that  this  is  so:  that  He,  in  His 
infinite  wisdom  and  love,  is  to  select  the  field,  service  and  gifts 
and  not  I,  in  my  shortsightedness  and  folly.  It  is  because  of  a 
failure  to  recognize  this  absolute  sovereignty  of  the  Spirit  that 
many  fail  of  the  blessing  and  meet  with  disappointment.  They 
are  trying  to  select  the  gift  and  so  get  none.  Of  course,  it  is 
scriptural,  while  recognizing  and  rejoicing  in  the  sovereignty  of 
the  Holy  Spirit,  to  "covet  earnestly  the  best  gifts."  (1  Cor. 
12:  31.) 

(4)  Acts  1:5,  8 — "  For  John  truly  baptized  with  water;  but  ye  shall 
be  baptized  with  the  Holy  Ghost  not  many  days  hence.  For  ye  shall 
receive  power^  after  that  the  Holy  Ghost  is  come  upon  you;  and  ye 
shall  be  witnesses  unto  me  both  in  Jerusalem,  and  in  all  Judea,  and 
in  Samaria,  and  unto  the  uttermost  part  of  the  earth." 

FOURTH  PROPOSITION:     The   Baptism  with   the  Holy  Spirit 
always  imparts  power  in  service. 

The  power  may  be  of  one  kind  in  one  person  and  of  another 
kind  in  another  person,  but  there  will  always  be  pov/er — and  the 
very  power  of  God  at  that.  As  sure  as  anyone  who  reads  these 
pages,  who  has  not  already  received  the  Baptism  with  the  Holy 
Spirit,  seeks  it  in  God's  way,  there  will  come  into  his  service  a 
power  that  was  never  there  before — power  for  the  very  work 
God  has  for  you  to  do.  The  results  of  that  power  may  not  be 
manifest  at  once  in  conversions.      (Acts  7:55-60.) 

(5)  Acts.  4:29,  31— "And  now,  Lord,  behold  their  threatenings: 
and  grant  unto  thy  servants,  that  with  all  boldness  they  may  speak  thy 
word.  ,  .  .  And  when  they  had  prayed,  the  place  was  shaken 
where  they  were  assembled  together;  and  they  were  all  filled  with 
the  Holy  Ghost,   and  they  sfiake  the  word  of  God  with  boldness. 

FIFTH  PROPOSITION:      The  Baptism  with  the  Holy  Spirit  im- 
parts boldness  in  testimony  and  service. 

The  Baptism  with  the  Spirit  converts  cowards  into  heroes. 
(Compare  Acts  4:  8-12.) 

(6)  Acts  2:4,  7,  8,  II— "And  they  were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as  the  Spirit  gave  them 
utterance.  And  they  were  all  amazed  and  marvelled,  saying  one  to 
another,  Behold,  are  not  all  these  which  speak  Galileans  ?    And  how 


276  What  the  Bible  Teaches 

hear  we  every  man  in  our  own  tongue,  wherein  we  were  born  ?  Creteg 
and  Arabians,  we  do  hear  them  speak  in  our  tongues  the  wonderjul 
works  of  God.'" 

Acts  4:  31,  33,  8-10 — "And  when  they  had  praj'ed,  the  place  was 
shaken  where  they  were  assembled  together;  and  they  were  all  filled 
with  the  Holy  Ghost,  and  they  spake  the  word  of  God  with  boldness. 
And  with  great  power  gave  the  apostles  witttess  of  the  tesurrection  ofthi 
Lord  Jesus:  and  great  grace  was  upon  them  all.  .  .  .  Then  Peter,  filled^ 
with  the  Holy  Ghost,  said  unto  them.  Ye  rulers  of  the  people,  and 
elders  of  Israel,  if  we  this  day  be  examined  of  the  good  deed  done 
to  the  impotent  man,  by  what  means  he  is  made  whole;  be  it  known 
unto  you  all,  and  to  all  the  people  of  Israel,  that  by  the  name  of  fesus 
Christ  of  Nazareth,  whom  ye  crucified,  whom  God  raised  from  the 
dead,  even  by  him  doth  this  man  stand  here  before  you  whole." 

Acts  g:  17,  20 — "And  Ananias  went  his  way,  and  entered  into  the 
house;  and  putting  his  hands  on  him  said,  Brother  Saul,  the  Lord, 
even  Jesus,  that  appeared  unto  thee  in  the  way  as  thou  camest,  hath 
sent  me,  that  thou  mightest  receive  thy  sight,  and  be  filed  with  the 
Holy  Ghost.  ,  .  .  And  straightway  he  preached  Christ  in  the 
synagogues,  that  he  is  the  Son  of  God." 

Acts  10;  44-46 — "While  Peter  yet  spake  these  words,  the  Holy  Ghost 
fell  on  all  them  which  heard  the  word.  And  they  of  the  circum- 
cision which  believed  were  astonished,  as  many  as  came  with  Peter, 
because  that  on  the  Gentiles  also  was  poured  out  the  gift  of  the  Holy 
Ghost,  for  they  heard  them  speak  with  tongues,  and  magnify  God." 

Eph.  5: 18,  19 — "And  be  not  drunk  with  wine,  wherein  is  excess;  but 
be  filled  with  the  Spirit;  speaking  to  yourselves  in  psalms  and  hymns 
and  spiritual  songs,  singing  and  making  melody  in  your  heart  to  the 
Lord.'" 

SIXTH  PROPOSITION:  The  Baptism  with  the  Holy  Spirit 
causes  one  to  be  occupied  with  God  and  Christ  and  spiritual 
things. 

The  man  who  is  filled  with  the  Holy  Ghost  will  not  be  sing- 
ing sentimental  ballads,  nor  comic  ditties,  nor  operatic  airs  while 
the  power  of  the  Holy  Ghost  is  upon  him.  If  the  Holy  Ghost 
should  come  upon  one  while  listening  to  the  most  innocent  of  the 
world's  songs  he  would  not  enjoy  it.  He  would  long  to  hear  some- 
thing about  Christ. 

GENERAL  PROPOSITION:  The  Baptism  with  the  Holy  Spirit 
is  the  Spirit  of  God  coming  upon  the  believer.^  filling  his  mind 
with  a  real  apprehension  of  truth,  and  taking  possession  of  his 
faculties,  imparting  to  hitn  gifts  not  otherwise  his,  but  which 
qualify  him  for  the  service  to  which  God  has  called  him. 


The  Baptism  with  the  Holy  Spirit  277 

III.    The  Necessity  of  the  Baptism  with  the  Holy  Spirit. 

(i)  Luke  24:  48,  49 — "  And  ye  are  witnesses  of  these  things.  And 
behold,  I  send  the  promise  of  my  Father  upon  you:  but  tarry  ye  (sit  ye 
down)  in  the  city  of  Jerusalem,  until  ye  be  endued  with  power  from  on 
high." 

Acts  i:  4,  5,  8 — "And,  being  assembled  together  with  them,  com- 
manded them  that  they  should  not  depart  from  Jerusalem,  but  wait 
for  the  promise  of  the  Father,  which,  saith  he,  ye  have  heard  of  me. 
.  .  .  But  ye  shall  receive  power,  after  that  the  Holy  Ghost  is  come 
upon  you:  and  ye  shall  be  witnesses  unto  me  both  in  Jerusalem,  and  in 
all  Judea,  and  in  Samaria,  and  unto  the  uttermost  part  of  the  earth." 

FIRST  PROPOSITION:  Jesus  Christ  commanded  the  disciples 
not  to  enter  ujwn  the  work  to  which  He  had  Himself  called  them 
until  baptized  with  the  Holy  Ghost. 

Note  i. — They  were  rarely  fitted  for  the  work  by  experience,  and 
by  association  with  Himself,  and  by  long  training  at  His  own  hands,  but 
the  further  preparation  of  the  Baptism  with  the  Holy  Spirit  was  so  all 
essential  that  they  must  not  move  without  it. 

Note  2. — There  was  apparently  imperative  need  that  something 
be  done  at  once.  The  whole  world  was  perishing  and  they  alone  knew 
the  saving  truth.  Nevertheless  Jesus  strictly  charged  them  "wait." 
What  a  testimony  to  the  all  importance  of  "  the  Baptism  with  the  Holy 
Spirit "  as  a  preparation  for  work  that  shall  be  acceptable  to  Christ. 

(2)  Acts  10:  38 — "  How  God  anointed  Jesus  of  Nazareth  with  the 
Holy  Ghost  and  with  power:  who  went  about  doing  good,  and  healing 
all  that  were  oppressed  of  the  devil;  for  God  was  with  him."  (Com- 
pare Luke  3:22  and  Luke  4:  i,  14,  17,  18 — "And  the  Holy  Ghost 
descended  in  a  bodily  shape  like  a  dove  upon  him,  and  a  voice  came 
from  heaven,  which  said,  Thou  art  my  beloved  Son;  in  thee  I  am  well 
pleased.  .  .  .  And  Jesus  (5i^'/«^_/////cy^///<?//t'/)' G'/i!^i-/retui'ued  from  Jor- 
dan, and  was  led  by  the  Spirit  into  the  wilderness.  .  .  .  And 
Jesus  returned  in  the  power  of  the  Spirit  into  Galilee:  and  there 
went  out  a  fame  of  him  through  all  the  region  round  about.  .  .  . 
And  there  was  delivered  unto  him  the  book  of  the  prophet  Esaias. 
And  when  he  had  opened  the  book,  he  found  the  place  where  it 
was  written,  The  Spirit  of  the  Lord  is  upon  me,  because  he  hath 
anointed  me  to  preach  the  gospel  to  the  poor;  he  hath  sent  me  to 
heal  the  broken-hearted,  to  preach  deliverance  to  the  captive,  and  re- 
covering of  sight  to  the  blind,  to  set  at  liberty  them  that  are  bruised." 

SECOND  PROPOSITION:  Jesus  Christ  Himself,  though  the 
only  begotten  Son  of  God,  did  not  enter  upon  His  ministry  until 
the  Spirit  of  God  had  come  upon  Him,  and  He  had  thus  been 
^*  anointed  with  the  Holy  Ghost  and jyotcer." 


2/8  What  the  Bible  Teaches 

(3)  Acts  8:  14-16 — "  Now  when  the  apostles  which  were  at  Jerusa- 
lem heard  that  Samaria  had  received  the  word  of  God  they  sent  unto 
them  Peter  and  John:  who,  when  they  were  come  down,  prayed  Jot 
them,  that  they  might  receive  the  Holy  Ghost:  for  as  yet  he  was  fallen 
upon  none  of  them:  only  they  were  baptized  in  the  name  of  the  Lord 
Jesus." 

Acts  19:  I,  2 — "And  it  came  to  pass,  that,  while  ApoUos  was  at 
Corinth,  Paul  having  passed  through  the  upper  coasts  came  to  Ephesus; 
and  finding  certain  disciples,  he  said  unto  them,  ^^t^^j'^  received  the 
Holy  Ghost  since  ye  believed  ?  And  they  said  unto  him.  We  have  not 
so  much  as  heard  whether  there  be  any  Holy  Ghost." 

THIRD  PROPOSITION:  When  the  ajoostles  found  believers  in 
Christ  they  at  once  demanded  whether  they  had  received  the  Holy 
Ghost,  and,  if  not,  they  at  once  saw  to  it  that  they  did. 

GENERAL  PROPOSITION:     The  Baptism  with  the  Holy  SpiHt 

is  absolutely   necessary   in  every   Christian  for  the  service  that 
Christ  demands  and  expects  of  him, 

IT.  Possibility  of  the  Baptism  with  the  Holy  Spirit,  or  for  whom  is  the 
Baptism  with  the  Holy  Spirit  I 

Acts  2:  38,  39 — "Then  Peter  said  unto  them.  Repent,  and  be  bap- 
tized every  one  of  you  in  the  name  of  Jesus  Christ  for  the  remission  of 
sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost.  For  the  promise  is 
unto  you,  and  to  your  children,  and  to  all  that  are  afar  off,  even  as 
many  as  the  Lord  our  God  shall  call.'''' 

(The  promise  of  these  verses  is  ' '  the  Baptism  with  the  Holy 
Spirit"  or  "gift  of  the  Holy  Spirit."  Compare  Acts  1:  4;  2:  33, 
and  also  context.) 

FIRST  PROPOSITION:  The  Baptism  with  the  Holy  Spirit  was 
not  merely  for  the  apostles,  nor  merely  for  those  of  the  apostolic 
age,  but  for  ' '  all  that  are  afar  off,  even  as  many  as  the  Lord  our 
God  shall  call"  as  well,  i.  e. ,  it  is  for  every  believer  in  every  age  of 
the  Church's  history.  If  any  believer  in  any  age  does  not  have 
the  Baptism  with  the  Holy  Spirit,  it  is  solely  because  he  does  not 
claim  his  privilege  in  Christ. 

V.    The  RefllUng  with  the  Holy  Spirit. 

Acts  2:  4— "And  they  were  all  filled  with  the  Holy  Ghost,  and 
began  to  speak  with  other  tongues,  as  the  Spirit  gave  them  utter- 
ance." 


The  Baptism  with  the  Holy  Spirit  279 

Acts  4:  8,  31 — "Then  Peter^  filled  with  the  Holy  Ghost,  said  unto 
them,  Ye  rulers  of  the  people,  and  elders  of  Israel.  .  .  And  when  they 
had  prayed,  the  place  was  shaken  where  they  were  assembled  together; 
and  they  were  all  filled  with  the  Holy  Ghost,  and  they  spake  the  word 
of  God  with  boldness." 

FIRST  PROPOSITION:  The  same  disciple  (Peter)  is  said  to 
have  been  '  ^filled  with  the  Holy  Spirit ' '  on  three  different  occa- 
sions. 

It  is  not  enough  that  one  be  filled  with  the  Holy  Spirit  once. 
We  need  a  new  filling  of  the  Holy  Spirit  for  each  new  emergency 
of  Christian  service. 

VI.    The  Conditions  upon  which  the  Baptism  with  the  Holy  Spirit  is  given. 

(i)  Acts  2:  38,  R.V. — ^^  Repent  ye,  and  be  baptized ew&ry  one  of  you 
in  the  naine  of  Jesus  Christ  unto  the  remission  of  your  sins,  and  ye 
shall  receive  the  gift  of  the  Holy  Ghost." 

Acts  10:  44 — "  While  Peter  yet  spake  these  words,  the  Holy  Ghost 
fell  on  all  them  which  heard  the  word."  Compare  Acts  15:  8,  g — "And 
God  which  knoweth  the  hearts,  bare  them  witness,  giving  them  the 
Holy  Ghost  even  as  he  did  unto  us,  and  put  no  difference  between  us 
and  them,  purifying  their  hearts  by  faith.'" 

Gal.  3:  2 — "Received  ye  the  Spirit  by  the  works  of  the  law,  or  by 
the  hearing  of  faith  "  ? 

FIRST  PROPOSITION:  The  fundamental  conditions  upon 
which  the  gift  (or  Baptism,  with  the  Holy  Spirit)  is  bestowed 
are:  Repe?Uance,  faith  in  Jesus  Christ  as  an  all-sufficient 
Saviour  (apart  from  works  of  the  law),  and  baptism  in  the 
name  of  Jesus  Christ  unto  the  remission  of  sins. 

(2)  Acts  19:  2,  6,  R.V. — "He  said  unto  them.  Did  ye  receive  the 
Holy  Ghost  when  ye  believed  ?  And  they  said  unto  him,  Nay,  we  did 
not  so  much  as  hear  whether  the  Holy  Ghost  was  given."  (Compare 
V.  6.) 

SECOND  PROPOSITION:  For  those  who  believe  on  Jesus 
Christ  the  experimental  reception  of  the  Baptism  with  the 
Holy  Spirit  is  so7netimes  conditioned  on  the  believer^s  knowing 
that  there  is  such  a  blessing  and  that  it  is  for  him  now. 

(3)  Acts  5:  32  (last  part) — "The  Holy  Ghost,  whom  God  hath  given 
to  them  that  obey  hitn." 

THIRD  PROPOSITION:  God  gives  the  Holy  Ghost  to  them 
that  obey  Him. 


28o  What  the  Bible  Teaches 

Obedience  means  absolute  surrender.  This  is  really  involved 
in  true  repentance  and  faith  in  Jesus  Christ.  It  is  one  of  the 
most  fundamental  conditions  of  entering  into  this  blessing.  It  is 
the  point  at  which  thousands  fail  of  it  to-day. 

(4)  Acts  8:  15,  16 — "Who,  when  they  were  come  do-wn,  prayed  {oT 
them  that  they  might  receive  the  Holy  Ghost;  for  as  yet  he  was  fallen 
on  none  of  them,"  etc.     (See,  also,  v.  17.) 

FOURTH  PROPOSITION:     The  Baptism  with  the  Holy  Spirit 

is  given  to  those  who  have  already  believed  on  Christ  and  been 
baptized  with  water  (v.  12 J  in  answer  to  definite  prayer.  (Com- 
pare Luke  11 :  13.)  But  there  may  be  much  earnest  praying  and 
still  the  Holy  Sjnrit  not  come  because  the  p>rayer  is  not  in  faith. 
(Jas.  1:  6,  7.)  The  faith  that  receives  this,  as  every  other  bless- 
ing at  once,  is  the  faith  that  counts  it  as  its  own.  (Mark,  11: 
24,  R.V. ;  1  Jno.   5:  14,  15.)* 


*This  whole  subject  is  discussed  at  length  in  the  author's  book  entitled  "  The  Bap* 
tism  with  the  Holy  Spirit." 


CHAPTER  VIIL 

THE    WORK  OF   THE   HOLY  SPIRIT  IN  PROPHETS  AND 

APOSTLES, 

I.    The  Distinctive  Character  of  the  Work  of  the  Holy  Spirit  in  Prophets 
and  Apostles. 

(i)  I  Cor.  12:  4,  8-ri,  28,  29 — "  Now,  there  are  diversities  of  gifts, 
but  the  same  Spirit.  .  .  .  For  to  one  is  given  by  the  Spirit  the 
word  of  wisdom;  to  another  the  word  of  knowledge  by  the  same  Spirit; 
to  another  faith  by  the  same  Spirit;  to  another  the  gifts  of  heaUng  by 
the  same  Spirit;  to  another  the  working  of  miracles;  to  anothef 
prophecy;  to  another  discerning  of  spirits;  to  another  divers  kinds  of 
tongues;  to  another  the  interpretation  of  tongues:  But  all  these 
worketh  that  one  and  the  selfsame  Spirit,  dividing  to  every  man  sev- 
erally as  he  will.  ,  .  .  And  God  hath  set  some  in  the  church, 
pirst  apostles,  secondly  prophets,  thirdly  teachers,  after  that  miracles, 
then  gifts  of  healing,  helps,  governments,  diversities  of  tongues.  Are 
all  apostles?  are  all  prophets f  are  all  teachers?  are  all  workers  of 
miracles  ?  " 

FIRST  PROPOSITION:  The  work  of  the  Eoly  Spirit  in 
Apostles  and  Prophets  differs  from  His  work  in  other  believers. 
He  imparts  to  Apostles  and  Prophets  an  especial  gift  for  an 
especial  purpose. 

The  doctrine  which  is  becoming  so  common  and  so  popu- 
lar in  our  day,  that  the  work  of  the  Holy  Spirit  in  preachers  and 
teachers  and  in  ordinary  believers,  illuminating  them  and  guid- 
ing them  into  the  truth  and  into  the  understanding  of  the  Word 
of  God,  is  the  same  in  kind  and  differs  only  in  degree  from  the 
work  of  the  Holy  Spirit  in  Prophets  and  Apostles,  is  thoroughly 
unscriptural  and  untrue.  It  overlooks  the  clearly  stated  and 
carefully  elucidated  fact  that  while  there  is  "  the  same  Spirit," 
«' there  are  diversities  of  gifts,"  "diversities  of  ministrations," 
*« diversities  of  workings  "  (1  Cor.  12:  4-6,  R.V.),  and  that  not  all 
are  prophets  or  apostles.     (1  Cor.  12:  29.) 


282  What  the  Bible  Teaches 

« 

Note. — Those  who  desire  to  minimize  the  difference  between  the 
work  of  the  Holy  Spirit  in  Apostles  and  Prophets,  and  his  work  in  other 
men,  often  refer  to  the  fact  that  the  Bible  says  that  Bezaleel  was  to  be 
"  filled  with  the  Spirit  of  God  "  to  devise  the  work  of  the  Tabernacle  (Ex. 
31:  i-ii),  as  a  proof  that  the  inspiration  of  the  prophet  does  not  differ 
from  the  inspiration  of  the  artist  or  architect;  but  they  are  ignorant  of  the 
fact,  or  forget  it,  that  the  Tabernacle  was  to  be  built  after  the  pattern 
shown  to  Moses  in  the  Mount  (Ex.  25:  9,  40),  and  that,  therefore,  it  was 
itself  a  prophecy,  and  an  exposition  of  the  truth  of  God.  It  was  the  word 
of  God  done  into  wood,  gold,  silver,  brass,  cloth,  skin,  etc.  There  is 
much  reasoning  about  inspiration  to-day  that  appears  at  first  sight  very 
learned,  but  that  will  not  bear  much  rigid  scrutiny  or  candid  comparison 
with  the  word  of  God.  There  is  nothing  in  the  Bible  more  inspired  than 
the  Tabernacle,  and  if  the  higher  critics  would  study  it  more  they  would 
give  up  their  ingenious  but  untenable  theories. 

II.    Results  of  the  Work  of  the  Holy  Spirit  iu  Prophets  and  Apostles« 

(i)  Eph.  3:  5,  R.V. — "Which  in  other  generations  was  not  made 
known  unto  the  sons  of  men,  as  it  hath  now  been  revealed  unto  his  holy 
apostles  and  prophets  in  the  Spirit." 

^  FIRST  PROPOSITION:  Truth  hidden  from  men  for  ages, 
and  which  they  had  not  discovered,  and  cotdd  7iot  discover  by  the 
unaided  processes  of  human  reasoning,  has  been  revealed  to 
Apostles  and  to  Prophets  in  the  Spirit. 

The  Bible  contains  truth  that  men  never  had  discovered,  and 
never  would  have  discovered  if  left  to  themselves,  but  which  the 
Father  in  great  grace  has  revealed  to  his  children  through  His  ser- 
vants, the  Prophets  and  the  Apostles.  We  see  here  the  folly  of  test- 
ing the  statements  of  Scripture  by  the  conclusions  of  human  reason- 
ing or  ' '  the  Christian  Consciousness. "  The  revelation  of  God  tran- 
scends human  reasoning,  and  a  consciousness  that  is  truly  and 
fully  Christian  is  the  product  of  the  study  and  absox'ption  of  Bible 
truth.  If  our  consciousness  differs  from  the  statements  of  this 
book,  it  is  not  yet  fully  Christian,  and  the  thing  to  do  is  not  to 
try  to  pull  God's  revelation  down  to  the  level  of  our  consciousness, 
but  to  tone  our  consciousness  up  to  the  level  of  God's  Word. 

(2)  I  Pet.  i:  10,  II,  12 — "Of  which  salvation  the  prophets  have  in- 
quired and  searched  diligently,  who  prophesied  of  the  grace  that  should 
come  unto  you:  Searching  what,  or  what  manner  of  time  the  Spirit  oj 
Christ  which  was  in  them  did  signify,  when  it  testified  beforehand 
the  sufferings  of  Christ,  and  the  glory  that  should  follow.  Unto  whom 
it  was  revealed,  that  not  unto  themselves  but  unto  us  they  did  minister 


The  Work  of  the  Holy  Spirit  283 

the  things  which  are  now  reported  unto  you  by  them  that  have 
preached  the  gospel  unto  you  with  the  Holy  Ghost  sent  down  from 
heaven;  which  things  the  angels  desire  to  look  into." 

SECOND  PROPOSITION:  The  Revelation  made  to  the  Prophets 
was  indej)endent  of  their  own  thinking ;  it  was  made  to  them,  by 
the  Spirit  of  Christ  which  was  in  them — and  was  a  subject  of  in- 
quiry to  their  ov^n  mind  as  to  its  meaning.  It  was  not  their 
thought,  but  His. 

(3)  2  Pet.  i:  21,  R.V. — "  For  no  prophecy  ever  came  by  the  will  of 
man:  but  men  spake  from  God,  being  moved  by  the  Holy  Ghost." 

THIRD  PROPOSITION:  No  prophetic  utterance  was  of  the 
Projjhets'  own  will,  but  they  spake  from  God,  and  the  Prophet 
was  carried  along  in  it  by  the  Holy  Spirit. 

(4)  Heb.  3:  7 — "Wherefore  as  the  Holy  Ghost saith,  To-day,  if  ye 
will  hear  his  voice." 

10:  15,  16 — "Whereof  the  /^'^ly  Ghost  also  is  a  witness  to  us:  for 
after  that  he  had  said  before,  Inis  is  the  covenant  that  I  will  make 
with  them  after  those  days,  saith  the  Lord;  I  will  put  my  laws  into 
their  hearts,  and  in  their  minds  will  I  write  them." 

Acts.  28:  25 — "And  when  they  agreed  not  among  themselves,  they 
departed,  after  that  Paul  had  spoken  one  word.  Well  spake  the  Holy 
Ghost  by  Esaias  the  prophet  unto  our  fathers." 

2  Sam.  23:  2,  R.V. — "  The  Spirit  of  the  Lord  spake  by  me,  and  his 
word  was  in  my  tongue." 

FOURTH  PROPOSITION:  It  was  the  Holy  Spirit  who  spoke  in 
the  prophetic  utterance;  it  was  His  word  that  was  upon  the 
Prophet's  tongue. 

The  prophet  was  simply  the  mouth  by  which  the  Holy  Spirit 
spake.  As  a  man,  except  as  the  iSpirit  taught  him  and  used  him, 
the  prophet  was  fallible  as  other  men  are,  but  when  the  Spirit 
was  upon  him,  and  he  was  taken  up  and  borne  along  by  the  Holy 
Spirit,  he  was  infallible  in  his  teachings.  The  teaching,  indeed, 
was  not  his,  but  the  Holy  Spirit's.  God  was  speaking,  not  the 
prophet.  For  example,  Paul  doubtless  had  many  mistaken 
notions,  but  when  he  taught  as  an  apostle,  under  the  Spirit's 
power,  he  was  infallible — or  rather  the  Spirit  who  taught  through 
him,  and  the  consequent  teaching,  were  infallible — as  infallible  as 
God.  We  do  well  to  carefully  distinguish  what  Paul  may  have 
thought  as  a  man,  and  what  he  actually  did  teach  as  an  apostle. 


284  What  the  Bible  Teaches 

la  the  Bible  we  have  the  record  of  what  he  taught  as  an  apostle, 
with  the  possible  exception  of  1  Cor.  7:6,25 — "But  I  speak 
this  by /permission,  and  not  of  commandment.  .  .  .  Now  con- 
cerning virgins  I  have  no  commandment  of  the  Lord:  yet  I  give 
my  judgment,  as  one  that  hath  obtained  mercy  of  the  Lord  to 
be  faithful,"  and  the  context.  Here  he  does  not  seem  to  have 
been  sure  that  he  had  the  word  of  the  Lord  and  is  careful  to  note 
the  fact,  thus  giving  additional  certainty  to  all  other  passages. 

It  is  sometimes  said  that  Paul  taught  in  his  eai'ly  epistles 
that  the  Lord  would  return  during  his  lifetime,  and  in  this  was  of 
course  mistaken.  But  Paul  never  taught  anywhere  that  the  Lord 
would  return  during  his  lifetime.  In  1  Thess.  4:  17  ("Then  we 
lohich  are  alive  and  remain  shall  be  caught  up  together  with  them 
in  the  clouds,  to  meet  the  Lord  in  the  air:  and  so  shall  we  be  ever 
with  the  Lord"),  as  he  was  still  alive,  he  naturally  did  not  include 
himself  with  those  who  were  fallen  asleep  in  speaking  of  the 
Lord's  return.  Quite  probably  he  did  believe  that  he  might  be 
alive,  and  the  attitude  of  expectancy  is  the  true  attitude  in  all 
ages  for  every  believer,  Paul  probably  rather  believed  he  would 
live  to  the  coming  of  the  Lord,  but  he  did  not  so  teach.  The  Holy 
Spirit  kept  him  from  this  as  all  other  errors  in  his  teachings. 

(5)  I  Cor.  2:  13 — "  Which  things  also  we  speak,  not  in  the  words 
which  man's  wisdom  teacheth,  but  which  the  Holy  Ghost  teacheth; 
comparing  spiritual  things  with  spiritual."    (See  Am.  Ap.  to  R.V.) 

FIFTH  PROPOSITION:  The  Holy  Spirit  in  the  Apostle  taught! 
not  only  the  thought  (or  ^^ concept'' )  but  the  words  in  which, 
the  thought  was  to  be  expressed. 

This  is  not  only  a  necessary  inference  from  the  fact  that 
thought  is  conveyed  from  mind  to  mind  by  words,  and  if  the  words 
were  imperfect  the  thought  expressed  in  those  words  would  neces- 
sarily be  imperfect,  but  it  is  distinctly  so  stated.  Nothing  could 
be  plainer  than  Paul's  statement  "IN  WORDS,  which  the  Spirit 
teacheth."  The  Holy  Spirit  has  Himself  anticipated  all  these 
modern  ingenious  but  unbiblical  and  false  theories  regarding  His 
own  work  in  the  apostles. 

The  more  carefully  and  minutely  one  studies  the  wording  of 
the  statements  of  this  wonderful  book,  the  more  he  will  become 
convinced  of  the  marvelous  accuracy  of  the  words  used  to  express 


The  Work  of  the  Holy  Spirit  285 

the  thought.  To  a  superficial  student  the  doctrine  of  verbal 
inspiration  may  appear  questionable  or  even  absurd,  but  any 
regenerated  and  Spirit-taught  man  who  ponders  the  words  of  the 
Scripture  day  after  day  and  j'^ear  after  year  will  become  con- 
vinced that  the  wisdom  of  God  is  in  the  very  words,  as  well  as  in 
the  thought  which  is  expressed  in  the  words.  It  is  an  impressive 
fact  that  our  difficulties  with  the  Bible  rapidly  disappear  as  we 
note  the  precise  language  used.  The  change  of  a  word  or  letter, 
of  a  tense,  case,  or  number  would  land  us  in  contradiction  or 
untruth,  but  taking  the  words  just  as  written,  difficulties  disap- 
pear and  truth  shines  forth. 

The  Divine  origin  of  nature  shines  forth  clearly  under  the 
use  of  the  microscope  as  we  see  the  perfection  of  form  and  adap- 
tation of  the  minutest  particles  of  matter.  So  likewise  the  Divine 
origin  of  the  Bible  shines  forth  clearly  under  the  microscope  as 
we  note  the  perfection  with  which  the  turn  of  a  word  reveals  the 
absolute  thought  of  God. 

Question:  If  the  Holy  Spirit  is  the  author  of  the  words  of 
Scripture,  how  do  we  account  for  variations  in  style  and  diction? — 
that,  for  example,  Paul  always  uses  Pauline  language,  and  John, 
Johannean,  etc. 

Answer:  If  we  could  not  account  at  all  for  this  fact  it  would 
have  little  weight  against  the  explicit  statement  of  God's  Word, 
with  anyone  who  is  humble  and  wise  enough  to  recognize  that 
there  are  a  great  many  things  which  he  can  not  account  for  at  all, 
which  could  be  easily  accounted  for  if  he  knew  more.  But  these 
variations  are  easily  accounted  for.  The  Holy  Spirit  is  quite  wise 
enough  and  has  quite  enough  facility  in  the  use  of  language  in 
revealing  truth  to  and  through  any  individual,  to  use  words, 
phrases  and  forms  of  expression  in  that  person's  vocabulary  and 
forms  of  thought,  and  to  make  use  of  that  person's  peculiar  individ- 
uality. It  is  a  mark  of  the  Divine  wisdom  of  this  book  that  the 
same  Divine  truth  is  expressed  with  absolute  accuracy  in  such 
widely  variant  forms  of  expression. 

(6)  Mark  7:13— "Making  M^w^r^^/ G^£7^ of  none  eifect  through 
your  traditions,  which  ye  have  deHvered:  and  many  such  like  things 
do  ye." 

2  Sam.  23:2 — "  The  Spirit  of  the  Lord  spake  by  me,  and  his  word 
was  in  my  tongue." 


2S5  What  the  Bible  Teacheij 

I  Thess.  2:  13 — "  For  this  cause  also  thank  we  God  without  ceasing, 
because,  when  ye  received  the  uwrd  of  Cod,  which  yc  heard  of  us,  ye 
received  it  not  as  the  word  of  men,  but,  as  //  is  in  truth  the  word  0/ 
God,  which  effectually  worketh  also  in  you  that  believe." 

SIXTH  PROPOSITION:  The  utterances  of  the  Ajyostles  and  the 
Prophets  were  the  Word  of  God.  When  we  read  these  words  toe 
are  not  listening  to  the  voice  of  man  but  to  the  voice  of  God. 


CHAPTER  IX. 

THE  WORK  OF  THE  HOLY  SPIRIT  IN  JESUS  CHRIST. 

I.    Hot?  the  Holy  Spirit  Worked  in  Jesns  Christ. 

(i)  Luke  1:35 — "And  the  angel  answered  and  said  unto  her,  The 
Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the  highest  shall 
overshadow  thee:  therefore  also  that  holy  thing  which  shall  be  born 
of  thee  shall  be  called  the  Son  of  God." 

FII^ST  PROPOSITION:  Jesus  Christ  was  begotten  of  the  Holy 
Spirit. 

In  regeneration  the  believer  is  begotten  of  God ;  Jesus  Christ 
was  begotten  of  God  in  generation.  He  is  the  only  begotten  Son 
of  God.  (Jno.  3:  16 — "  For  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  believe th  in  him  should  not 
perish  but  have  everlasting  life.")  The  regenerated  man  has  the 
carnal  nature  received  from  his  earthly  father  and  the  new  nature 
imparted  by  God.  Jesus  Christ  had  only  the  new  holy  nature. 
He  was,  however,  real  man  as  he  had  a  human  mother. 

(2)  Heb.  9: 14 — *'  How  much  more  shall  the  blood  of  Christ,  who 
through  the  efetnal  Spirit  offered  himself  without  spot  to  God,  purge 
your  conscience  from  dead  works  to  serve  the  living  God." 

SECOND  PROPOSITION:  Jesus  Christ  led  a  holy,  spotless  life, 
and  offered  Himself  to  God,  through  the  working  of  the  Holy 
Spirit. 

(3)  Acts  10:  38 — "  How  God  anointed  Jesus  of  Nazareth  with  the  Holy 
Ghost  and  with  power:  who  went  about  doing  good,  and  healing  all 
that  were  oppressed  of  the  devil;  for  God  was  with  him." 

Is.  61:  I — "The  Spirit  of  the  Lord  God  is  upon  me;  because  the 
Lord  hath  anointed  me  to  preach  good  tidings  unto  the  meek;  he  hath 
sent  me  to  bind  up  the  brokenhearted,  to  proclaim  liberty  to  the  cap- 
tive, and  the  opening  of  the  prison  to  them  that  are  bound." 

Luke  4:  14,  18 — "And  Jesus  returned  in  the  power  of  the  Spirit 
into  Galilee:  and  there  went  out  a  fame  of  him  through  all  the  region 
round  about.  .  .  The  Spirit  of  the  Lord  is  upon  me,  because  he  hath 
anointed  me  to  preach  the  gospel  to  the  poor;  he  hath  sent  me  to  heal 


288  What  the  Bible  Teaches 

the  brokenhearted,  to  preach  deliverance  to  the  captives,  and  recover- 
ing of  sight  to  the  bUnd,  to  set  at  Uberty  them  that  are  bruised." 

THIRD  PROPOSITION:  J«su»  Christ  was  anointed  for  service 
by  the  Holy  Spirit. 

(Compare  Luke  3:  21,  22 — "  Now  when  all  the  people  were  baptized, 
it  came  to  pass,  that  Jesus  also  being  baptized,  and  praying,  the  heaven 
was  opened,  and  the  Holy  Ghost  descended  in  a  bodily  shape  like  a  dove 
upon  him,  and  a  voice  came  from  heaven,  which  said.  Thou  art  my  be- 
loved Son;  in  thee  I  am  well  pleased,"  and  Luke 4:  i,  14 — "  And  Jesus 
being  full  of  the  Holy  Ghost  returned  from  Jordan,  and  was  led  by 
the  Spirit  into  the  wilderness.  .  .  .  And  Jesus  returned  in  the 
power  of  the  Spirit  into  Galilee;  and  there  went  out  a  fame  of  him 
through  all  the  region  round  about."  ) 

(4)  Luke  4:  I — "And  Jesus  being  full  of  the  Holy  Ghost  returned 
from  Jordan,  and  was  led  by  the  Spirit  into  the  wilderness." 

FOURTH  PROPOSITION:  Jesus  Christ  was  led  by  the  Holy 
Spirit  in  His  movements. 

(5)  Is.  11:  2 — "And  the  Spirit  of  the  Lord  shall  rest  upon  him,  the 
spirit  of  wisdom  and  understanding,  the  spirit  of  counsel  and  might,  the 
spirit  of  knowledge  and  of  the  fear  of  the  Lord." 

(Compare  Matt.  12:  17,  18 — "That  it  might  be  fulfilled  which  was 
spoken  by  Esaias  the  prophet,  saying,  behold  my  servant  whom  I  have 
chosen;  my  beloved,  in  whom  my  soul  is  well  pleased:  I  will  put  my 
Spirit  upon  him,  and  he  shall  shew  judgment  to  the  Gentiles.") 

FIFTH  PROPOSITION:  Jesus  Christ  was  taught  by  the  Spirit 
who  rested  upon  Him.  The  Spirit  of  God  was  the  source  of  His 
wisdom  in  the  days  of  His  flesh. 

Note. — Jno.  i:  33 — "And  I  knew  him  not:  but  he  that  sent  me  to 
baptize  with  water,  the  same  said  unto  me.  Upon  whom  thou  shalt  see 
the  Spirit  descending,  and  remaining  on  him,  the  same  is  he  which  bap- 
tizeth  with  the  Holy  Ghost." 

(6)  Jno.  3:  34,  R.V. — "  For  he  whom  God  hath  sent  speaketh  the 
words  of  God:  for  he  giveth  not  the  Spirit  by  measure." 

SIXTH  PROPOSITION:  The  Holy  Spirit  abode  upon  Him  in 
fulness  and  the  words  He  spoke  loere  the  words  of  God. 

(7)  Acts  1:2 — "Until  the  day  in  which  he  was  taken  up,  after 
that  he  through  the  Holy  Ghost  had  given  commandments  vmto  the 
apostles  whom  he  had  chosen." 

SE  VENTH  PR  OPOSITION:  Jesus  Christ  gave  commandment  to 
His  apostles  whom  he  had  chosen,  through  the  Holy  SpiHt. 


The  Work  of  the  Holy  Spirit  in  Jesus  Christ         289 

(8)  Matt.  12:  28—"  But  if  I  cast  out  devils  by  the  Spirit  of  God, 
then  the  kingdom  of  God  is  come  unto  you." 

EIGHTH  PR  OPOSITION:     Jesus  Christ  wrought  His  miracles  in 
the  power  of  the  Holy  Spirit. 

Compare  i  Cor,  12:  9,  10— "  To  another  faith  by  the  same  Spirit;  to 
another  the  gift  of  healing  by  the  same  Spirit;  to  another  the  working 
of  miracles,"  etc.,  etc. 

(9)  Rom.  8:  ii — "  But  if  the  Spirit  of  Him  that  raised  up  fesus  from 
the  dead  dwell  in  you,  he  that  raised  up  Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies  by  his  Spirit  that  dwelleth  in  you." 

NINTH  PROPOSITION:      Jesus  Christ   was  raised  from    the 
dead  by  the  pov)er  of  the  Holy  Spirit. 

II.    Practical  Inferences  from  the  Work  of  the  Holy  Spirit  in  Jesns  Christ. 

Several  things  are  evident  from  the  study  of  the  work  of 
the  Holy  Spirit  in  Jesus  Christ. 

(1.)  The  completeness  of  His  humanity.  He  lived,  thought, 
worked,  taught,  conquered  sin  and  won  victories  for  God  in  the 
power  of  that  same  Spirit  whom  we  may  all  have. 

(2.)  Our  dependence  upon  the  Holy  Spirit.  If  it  was  in  the 
power  of  the  Holy  Spirit  that  Jesus  Christ,  the  only  begotten  Son 
of  God,  lived,  worked  and  triumphed,  how  much  more  are  we  de- 
pendent upon  Him  at  every  turn  of  life,  service  and  conflict  with 
Satan  and  sin  ! 

(3. )  The  wondrous  world  of  privilege^  blessing^  victory  and 
conquest  that  is  open  to  us.  The  same  Spirit  by  which  Jesus  was 
begotten  is  at  our  disposal  for  us  to  be  begotten  of  Him.  The 
same  Spirit  by  which  Jesus  Christ  offered  Himself  without  spot  to 
God  is  at  our  disposal  for  us  to  offer  ourselves  without  spot,  the 
same  Spirit  by  which  Jesus  was  anointed  for  service  is  at  our  dis- 
posal for  us  to  be  anointed  for  service,  and  so  on  through  all  the 
points  given  above. 

Jesus  Christ  is  our  pattern  (1  Jno.  2:  6),  the  firstborn 
among  many  brethren.  Whatever  he  realized  through  the  Holy 
Spirit  is  there  for  us  to  realize  also. 


BOOK  IV. 


WHAT  THE  BIBLE  TEACHES  ABOUT  MAN. 


CHAPTER  L 

HIS  ORIGINAL  CONDITION. 

I*    Man  Created  in  the  Image  of  God. 

(i)  Gen.  i:  26,  27 — "And  God  said,  Let  us  make  man  in  our  image 
after  our  likeness:  and  let  them  have  dominion  over  the  fish  of  the 
sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle,  and  over  all  the 
earth,  and  over  every  creeping  thing  that  creepeth  upon  the  earth. 
So  God  created  man  in  his  own  image,  in  the  image  of  God  created  he 
him;  male  and  female  created  he  them." 

Gen.  9:  6 — "Whoso  sheddeth  man's  blood,  by  man  shall  his  blood 
be  shed:  for  in  the  image  of  God  made  he  man.'^ 

FIRST  PROPOSITION:     God  created  maji  in  Hia  own  image, 
after  His  own  likeness. 

Question:  To  what  do  this  "image"  and  <<  likeness" 
refer  ? 

Answer: 

{a)  Eph.  4:  23,  24 — "And  be  renewed  in  the  spirit  of  yourmind; 
and  that  ye  put  on  the  new  man,  which  after  God  is  created  in  right 
eousness  and  true  holiness.''' 

Col.  3:  10 — "And  have  put  on  the  new  man,  which  is  renewed  in 
knowledge  after  the  image  of  him  that  created  him." 

Rom.  8:  29 — "  For  whom  he  did  foreknow,  he  also  did  predestinate 
to  be  conformed  to  the  image  of  his  Son,  that  he  might  be  the  first- 
born among  many  brethren." 

2  Cor.  3:  18 — "  But  we  all,  with  open  face  beholding  as  in  a  glass 
the  glory  of  the  Lord,  are  changed  into  the  same  image  from  glory  to 
glory,  even  as  the  Spirit  of  the  Lord." 

Col.  i:  15 — "Who  is  the  image  of  the  invisible  Cod,  the  firstborn 
of  every  creature." 

The  image  and  likeness  plainly  have  reference  to  the  intel- 
lectual and  moral  nature  of  man. 

{b)  Ps.  17:  15,  R.  V.  (Marg.  in  part)—"  As  for  me,  I  shall  behold  thy 
face  in  righteousness:  I  shall  be  satisfied,  when  I  awake,  with  thy 
form."  (The  Hebrew  word  used  here  clearly  means  a  visible  form. 
Compare  Num.  12:  8,  R.V. — "With  him  will  I  speak  mouth  to  mouth, 
even  manifestly,  and  not  in  dark  speeches;  and  the  thefonn  of  ike  Lord 
shall  he  behold:  wherefore  then  were  ye  not  afraid  to  speak  against 
my  servant,  against  Moses  ?  ") 


294  What  the  Bible  Teaches 

The  image  and  likeness  would  seem  also  to  have  some  refer* 
ence  to  the  visible  likeness.  It  is  true  God  is  essentially  spirit 
(Jno.  4:  24),  and  invisible  (Col.  1:  15),  but  God  has  a  form  in 
which  he  manifests  Himself  to  the  eye  (Is.  6:  1;  Acts  7:  56; 
Phil,  2:  6  [See  Thayer's  Greek-English  Lex.  of  the  N.  T.  on 
the  woi'd  translated  "form"  in  this  last  passage],  and  man 
seems  to  have  been  created  not  only  in  the  intellectual  and  moral, 
but  also  the  visible  likeness  of  God.  (Compare  Gen.  5:  1,  3 — • 
"This  is  the  book  of  the  generations  of  Adam.  In  the  day  that 
God  created  man,  in  the  likeness  of  God  made  he  him. 
And  Adam  lived  a  hundred  and  thirty  years,  and  begat  a  son  in 
his  ovv^n  likeness,  after  his  image;  and  called  his  name  Seth.") 

It  is  perhaps  impossible  to  say  how  much  of  this  visible  like- 
ness was  lost  by  the  Fall,  but  in  the  regeneration  man  is  not  only 
recreated  intellectually  and  morally  in  the  likeness  of  God  (Eph. 
4:  23,  24;  Col.  3:  10),  but  when  the  regeneration  is  complete  in 
the  outwai-d,  visible  likeness  as  well.  (Compare  Phil.  3:  21 — 
"  Who  shall  change  our  vile  body,  that  it  may  be  fashioned  like 
unto  his  glorious  body,  according  to  the  working  whereby  he  is 
able  even  to  subdue  all  things  unto  himself.") 

But  from  Jno.  17:  5  ("And  now,  O  Father,  glorify  thou 
me  with  thine  own  self  with  the  glory  which  I  had  with  thee  be- 
fore the  world  was"),  compared  with  Phil.  2:  6  ("Who,  being 
in  the  form  of  God,  thought  it  not  robbery  to  be  equal  with 
God"),  we  see  that  "the  form "  of  Christ  was  the  form  of  God. 

!!•    The  Original  Intellectual  and  Moral  Condition  of  Man. 

(i)  Gen.  2: 19—"  And  out  of  the  ground  the  Lord  God  formed 
every  beast  of  the  field,  and  every  fowl  of  the  air;  and  brought  them 
unto  Adam  to  see  what  he  would  call  them;  and  whatsoever  Adam 
called  every  living  creature,  that  was  the  natne  thereof." 

Gen.  i:  28 — "  And  God  blessed  them,  and  God  said  unto  them,  Be 
fruitful,  and  multiply,  and  replenish  the  earth,  and  subdue  it;  and 
have  dominion  over  the  fish  of  the  sea,  and  over  the  fowl  of  the  air, 
and  over  every  living  thing  that  moveth  upon  the  earth." 

FIRST  PROPOSITION:  Man  was  created  with  sufficient  in- 
tellectual capacity  to  give  names  to  all  living  creatures  and  to  have 
dominion  over  them. 

Man  was  not  ci'eated  an  ignoramus  nor  a  savage,  but  a  being 
with  lofty  intellectual  powers.     Whatever  truth  there  may  be  in 


His  Original  Condition  295 

the  doctrine  of  evolution  as  applied  within  limits  to  the  animal 
world,  it  breaks  down  when  applied  to  man.  It  contradicts  not 
only  Scripture,  but  the  known  facts  of  history.  The  development 
of  man  fi'om  an  originally  low  order  of  intellectual  beings  closely 
resembling  the  ape,  is  a  figment  of  unbridled  imagination  falsely 
dubbed  science.  There  is  absolutely  not  one  fact  to  sustain  it. 
The  first  view  we  get  of  man  is  of  a  being  of  splendid  intellectual 
powers. 

(2)  Gen.  3:  1-6 — "Now  the  serpent  was  more  subtil  than  any 
beast  of  the  field  which  the  Lord  God  had  made.  And  he  said  unto 
the  woman,  Yea,  hath  God  said,  Ye  shall  not  eat  of  every  tree  of  the 
garden?  And  the  woman  said  unto  the  serpent.  We  may  eat  of  the 
fruit  of  the  trees  of  the  garden:  but  of  the  fruit  of  the  tree  which  is  in 
the  midst  of  the  garden,  God  hath  said,  Ye  shall  not  eat  of  it,  neither 
shall  ye  touch  it,  lest  ye  die.  And  the  serpent  said  unto  the  woman, 
Ye  shall -not  surely  die:  For  God  doth  know  that  in  the  day  ye  eat 
thereof,  'then  your  eyes  shall  be  opened,  and  ye  shall  be  as  gods, 
knowing  good  and  evil.  And  when  the  woman  saw  that  the  tree  was 
good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and  a  tree  to  be 
desired  to  make  one  wise,  she  took  of  the  fruit  thereof,  and  did  eat, 
and  gave  also  unto  her  husband  with  her;  and  he  did  eat." 

Rom.  5:  12,  14 — 'Wherefore,  as  by  one  man  sin  entered  info  the 
world,  and  death  by  sin;  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned:  .  .  .  Nevertheless  death  reigned  from  Adam  to 
Moses,  even  over  them  that  had  not  sinned  after  the  similitude  of 
Adam's  transgression,  who  is  the  figure  of  him  that  was  to  come." 
(Eccl.  7:  29.) 

SE  COND  PR  OPOSITION:  Man  was  not  created  a  sinner,  but  sin 
entered  into  the  world  through  man,  by  his  conscious  and  volun- 
tary choice. 


CHAPTER  IL 

THE  FALL 

I.  The  Fact  of  the  FaU. 

(i)  Gen.  3:  1-6 — "Now  the  serpent  was  more  subtil  than  any 
beast  of  the  field  which  the  Lord  God  had  made.  And  he  said  unto 
the  woman,  Yea,  hath  God  said.  Ye  shall  not  eat  of  every  tree  of  the 
garden?  And  the  woman  said  unto  the  serpent,  We  may  eat  of  the 
fruit  of  the  trees  of  the  garden:  but  of  the  fruit  of  the  tree  which  is  in 
the  midst  of  the  garden,  God  hath  said,  Ye  shall  not  eat  of  it,  neither 
shall  ye  touch  it,  lest  ye  die.  And  the  serpent  said  unto  the  woman, 
Ye  shall  not  surely  die:  For  God  doth  know  that  in  the  day  ye  eat 
thereof,  then  your  eyes  shall  be  'opened,  and  ye  shall  be  as  gods, 
knowing  good  and  evil.  Aud  when  the  woman  saw  that  the  tree  was 
good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and  a  tree  to  be 
desired  to  make  one  wise,  she  took  of  the  fruit  thereof,  and  did  eat, 
and  gave  also  unto  her  husband  with  her;  and  he  did  eat." 

PROPOSITION:     The  first  man  fell 

The  steps  in  the  Fall  were: 

(1)  Listening  to  slanders  against  God. 

(2)  Doubting  God's  word  and  His  love. 

(3)  Looking  at  what  God  had  forbidden. 

(4)  Lusting  for  what  God  had  prohibited,  (The  lust  of  the 
Qesh,  the  lust  of  the  eye  and  the  vainglory  of  life,  v.  6.  Com- 
pare 1  Jno.  2:  16.) 

(5)  Disobeying  God's  commandments. 

The  woman  was  the  first  in  this  deception  and  transgres- 
sion.    (V.  1,  etc.) 

(Compare  i  Tim.  2:  14 — "And  Adam  was  not  deceived,  but  the 
woman  being  deceived  was  in  the  transgression.") 

II.  Result  of  the  Fall. 

(i)  Rom.  5: 19,  R.V. — "  For  as  through  theone  man's  disobedience 
the  many  were  made  sinners,  even  so  through  the  obedience  of  theone 
shall  many  be  made  righteous." 


The  Fall  297 

PROPOSITION :     Through  the  one  man's  disobedience  the  many 
were  made  {or  constituted)  sinners. 

Adam  stood  as  the  representative  of  the  race;  indeed,  he  was 
the  race,  and  all  coming  generations  were  in  him.  (Compare 
Heb.  7:9,  10.)  In  his  fall  the  race  fell.  "All  sinned."  Rom. 
5:  12,  R.V. — "Therefore,  as  through  one  man  sin  entered  into 
the  world,  and  death  through  sin ;  and  so  death  passed  unto  all 
men,  for  that  all  sinned.'' 

Many  thoughtless  infidels  say:  "I  would  rather  stand  for 
myself."  If  you  had  stood  for  yourself  you  would  have  fallen  as 
Adam  did.  God's  plan,  when  we  see  the  whole  of  it,  is  far  more 
gracious  than  this.  As  the  first  Adam  fell  for  us,  so  we  all 
would  have  done  for  ourselves;  so  the  second  Adam  obeyed  for 
us,  as  none  of  us  would  have  done  if  left  to  stand  for  ourselves. 


CHAPTER  Hi. 

THE  PRESENT  STANDING  BEFORE  GOD  AND  CONDITION 

OF  MEN  OUTSIDE   OF  THE  REDEMPTION  THAT 

IS  IN  CHRIST  JESUS. 

I.  The  Present  Standing  before  God  of  men  outside  of  tlie  Redemption  that 
is  in  Christ  Jesus. 

(i)  Rom.  3:  9,  10,  22  (1.  cL),  23 — "  What  then  ?  are  we  better  than 
they  ?  No,  in  no  wise:  for  we  have  before  proved  both  Jews  and  Gen- 
tiles, that  they  are  all  under  sin;  As  it  is  written,  There  is  none  right- 
eous, no,  not  one;  .  .  .  for  there  is  no  difference:  for  all  have 
sinned,  and  come  short  of  the  glory  of  God." 

Ps.  14:  2,  3 — "The  Lord  looked  down  from  heaven  upon  the  chil- 
dren of  men,  to  see  if  there  were  any  that  did  understand,  and  seek 
God.  They  are  all  gone  aside,  they  are  all  together  become  filthy: 
there  is  none  that  doeth  good,  no,  not  one." 

Is.  53:6 — '''  Allwe  like  sheep  have  gone  astray;  we  have  turned 
every  one  to  his  own  way;  and  the  Lord  hath  laid  on  him  the  iniquity 
of  us  all." 

I  Jno.  i:  8,  10 — "  If  we  say  that  we  have  no  sin,  we  deceive  our- 
selves, and  the  truth  is  not  in  us.  .  .  .  If  we  say  that  we  have  not 
sinned,  we  make  him  a  liar,  and  his  word  is  not  in  us." 

FIRST  PROPOSITION:  Outside  of  the  Redemption  in  Christ 
Jesus  there  is  no  difference  m  the  standing  of  men  before  God: 
for  all  have  sinned  and  come  short  of  the  glory  of  God;  there 
is  none  righteous,  no,  not  one. 

(2)  Rom.  3:  19,  R.V. — "  Now  we  know  that  what  things  soever  the 
lawsaith,  itspeaketb  to  them  that  are  under  the  law;  that  every  mouth 
may  be  stopped,  and  all  the  world  may  be  brought  under  the  judgment 
of  God." 

SECOND  PROPOSITION:  Every  mouth  is  stopped  and  all  the 
world  brought  under  the  judgment  of  God. 

(Compare  Ps.  130:  3—"  If  thou,  Lord,  shouldest  mark  iniquity,  O 
Lord,  who  shall  stand  ?  "  Ps.  143:  2 — "And  enter  not  into  judgment 
wiUi  thy  servant:  for  in  thy  sight  shall  no  man  living  be  justified.") 


The  Present  Standing  Before  God  299 

(3)  Gal.  3:  10  (note  context  vv.  13,  14) — "For  as  many  as  are  of 
the  works  of  the  law  are  under  the  curse;  for  it  is  written,  Cursed  is 
every  one  that  contiuueth  not  in  all  things  which  are  written  in  the 
book  of  the  law  to  do  them." 

Rom.  2:  12 — "  For  as  many  as  have  sinned  without  law  shall  also 
perish  without  law;  and  as  many  as  have  sinned  in  the  law  shall  be 
judged  by  the  law." 

THIRD  PROPOSITION:  All  who  are  of  the  deeds  of  the  law 
(\.  e.,  outside  of  the  grace  of  God  in  Jesus  Christ j  are  under 
a  curse. 

(4)  I  Jno.  3:  8-10 — '*  He  that  committeth  sin  is  of  the  devil;  for  the 
devil  sinneth  from  the  beginning.  For  this  purpose  the  Son  of  God 
was  manifested,  that  he  might  destroy  the  works  of  the  devil.  Who- 
soever is  born  of  God  doth  not  commit  sin;  for  his  seed  remaineth  in 
him;  and  he  cannot  sin,  because  he  is  born  of  God.  In  this  the  chil- 
dren of  God  are  manifest,  and  the  children  of  the  devil;  whosoever 
doeth  not  righteousness  is  not  of  God,  neither  he  that  loveth  not  his 
brother." 

FOURTH  PROPOSITION:  All  who  have  not  been  born  of  God 
(i.  e. ,  all  outside  of  the  Redemption  in  Christ  Jesus)  are  chil- 
dren of  the  Devil. 

The  doctrine  of  the  universal  Fatherhood  of  God  is  utterly 
unscriptural  and  untrue.  It  is  true  all  men  are  his  offspring, 
or  stock,  or  race,  or  nation  (Acts  17:28,  yivoz  not  rixva,  see 
usage  in  Greek  concordance),  in  the  sense  of  being  His  creatures, 
having  our  being  in  Him,  and  made  in  His  likeness.  (See  con- 
text vv.  28,  29.)  But  we  become  His  "sons"  or  "children"  by 
faith  in  Christ  Jesus.     (Gal.  3:  26,  R.V. ;  Jno.  1:12,  R.V.) 

D.  The  Present  Condition  of  men  outside  of  the  Redemption  that  is  in 
Christ  Jesus. 

(i)  Eph.  4:18,  R.V. — "Being  darkened  in  their  undet standings 
alienated  from  the  life  of  God  because  of  the  ignorance  that  is  in  thera, 
because  of  the  hardening  of  their  hearts." 

FIRST  PROPOSITION:  They  are  darkened  in  their  understand- 
ing, alienated  from  the  life  of  God  through  the  ignorance  that 
is  in  them,  hardened  in  heart. 

(2)  I  Cor.  2: 14 — "  But  the  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God:  for  they  are  foolishness  unto  him:  neither  can  he 
know  them,  because  they  are  spiritually  discerned." 


300  What  the  Bible  Teaches 

SECOND  PROPOSITION:     The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God,  neither  can  he  know  them. 

(3)  Jer.  17:9,  R.V. — "  The  heart  is  deceitful  above  all  things,  and 
it  is  desperately  sick:  who  can  know  it  ? " 

THIRD  PROPOSITION:     Th*  natural  heart  is  deceitful  above  all 
things  and  desperately  sicJc. 

(4)  Gen.  6:  5,  12 — "And  God  saw  that  the  wickedness  of  man  was 
great  in  the  earth,  and  that  every  imagination  of  the  thoughts  of  his 
heart  was  only  evil  continually,  .  .  .  And  God  looked  upon  the 
earth,  and  behold  it  was  corrupt;  for  all  flesh  had  corrupted  his  way 
upon  the  earth." 

Gen.  8:  21 — "And  the  Lord  smelled  a  sweet  savour;  and  the  Lord 
said  in  his  heart,  I  will  not  again  curse  the  ground  any  more  for  man's 
sake;  for  the  ijtiagination  of  tnait's  heart  is  evilf-om  his  youth:  neither 
will  I  again  smite  any  more  every  thing  living,  as  I  have  done." 

Ps.  94:11 — "The  Lord  knoweth  the  thoughts  of  man,  that  they 
are  vanity." 

FOURTH  PROPOSITION:     The  entire  moral  and  intellectual 
nature  of  unredeemed  man  is  corrupted  by  sin. 

(5)  Tit.  3:3 — "  For  we  ourselves  also  were  sometimes  foolish,  dis- 
obedient, deceived,  serving  divers  lusts  and  pleasures;  living  in  malice 
and  envy,  hateful,  and  hating  one  another." 

Eph.  2:3,  R.V. — "  Among  whom  we  also  once  lived  in  the  lusts  of 
our  flesh,  doing  the  desires  of  the  flesh  and  of  the  mind." 

Col.  3:  5,  7 — "  Mortify  therefore  your  members  which  are  upon  the 
earth;  fornication,  uncleanness,  inordinate  affection,  evil  concupis- 
cence, and  covetousness,  which  is  idolatry:  ...  In  the  which  ye 
also  walked  sometime,  when  ye  lived  in  them." 

FIFTH  PROPOSITION:     The  outward  life  of  unredeemed  men 
is  vile  and  detestable. 

(6)  Rom.  7:5,  8,  14,  15,  19,  23,  24—"  For  when  we  were  in  the  flesh, 
the  motions  of  sin,  which  were  by  the  law,  did  work  in  our  members 
to  bring  forth  fruit  unto  death.  .  .  .  But  sin,  taking  occasion  by 
the  commandment,  wrought  in  me  all  manner  of  concupiscence.  For 
without  the  law  sin  is  dead.  .  .  .  For  we  know  that  the  law  is 
spiritual:  for  I  am  carnal,  sold  under  sin.  For  that  which  I  do,  I  allow 
not:  for  what  I  would,  that  do  I  not;  but  what  I  hate,  that  do  L  ... 
For  the  good  that  I  would,  I  do  not:  but  the  evil  which  I  would  not, 
that  I  do.  .  .  .  But  I  see  another  law  in  my  members,  warring 
against  the  law  of  my  mind,  and  bringing  me  into  captivity  to  the  law 
of  sin  which  is  in  my  members.     O  wretched  man  that  I  am,  who  shall 


The  Present  Standing  Before  God  301 

deliver  me  from  the  body  ot  this  death  ?  "  (Compare  8:  2—"  For  the 
law  of  the  Spirit  of  life  in  Christ  Jesus  hath  made  me  free  from  the  law 
of  sin  and  death,"  and  Rom.  6:17,  R.V.— "Ye  were  servants  [Marg. 
bondservants,  Greek  slaves]  of  sin,  etc.") 

SIXTH  PROPOSITION:  Men  unsaved  by  Christ  are  the  stave* 
of  sin,  in  helpless  and  hopeless  captivity  to  the  law  of  sin  and 
death. 

(7)  Eph.  2:2 — "Wherein  in  time  past  ye  walked  according  to  the 
course  of  this  world,  according  to  the  prince  of  the  power  of  the  air, 
/^^  spirit  that  now  worketh  in  the  children  of  disobedience.'" 

SEVENTH  PROPOSITION:  Outside  of  redemption  in  Christ 
mtn  are  under  tht  control  of  the  Prince  of  tht  power  of  the  air. 

(8)  Eph.  2:3 — "And  were  by  nature  the  children  of  wrath,  even 
as  others." 

EIGHTH  PR  0 POSITION:     They  are  by  nature  children  of  wrath. 

(9)  Rom.  8:  7,  8,  R.V. — "  Because  the  mind  of  the  flesh  is  enmity 
against  God;  for  it  is  not  subject  to  the  law  of  God  neither  indeed  can 
be;  and  they  that  are  in  the  flesh  cannot  please  God." 

NINTH  PROPOSITION:  The  mind  of  the  flesh  is  enmity 
against  God:  it  is  7iot  subject  to  the  law  of  God,  neither  indeed 
can  be :  and  they  that  are  in  the  flesh  cannot  please  God. 

(10)  Eph.  2:  I — "And  you  hath  he  quickened,  who  were  dead  in 
trespasses  and  sins." 

TENTH  PROPOSITION :  Men  outside  of  Christ's  saving  power 
are  dead  through  their  trespasses  and  sins. 

(11)  I  Jno.  5:  19,  R.V. — "We  know  that  we  are  of  God,  and  the 
whole  world  lieth  in  the  evil  one." 

ELEVENTH  PROPOSITION:  ''  The  whole  world,"  the  whole 
mass  of  men  who  have  not  received  Christ,  ' '  lieth  in  the  evil 
one'' — rest  in  his  arms,  in  his  power,  in  himself. 

Conclusion. — The  present  standing  or  condition  of  men 
out  of  Christ  as  pictured  in  the  Bible  is  dark  and  hopeless.  One 
word  will  express  it — lost,  utterly  lost.  This  is  very  different 
from  the  conception  of  man  that  is  popular  in  novels,  on  the 
lecture-platfoi'ra,  and  in  many  pulpits  to-day  But  it  is  accord- 
ant  with   the   facts.     The   more  one  has  to  do  with  men  and 


302  What  the  Bible  Teaches 

women,  and  the  more  one  comes  to  know  the  depths  of  his  owa 
heart,  the  more  convinced  he  becomes  of  the  truthfulness  and  ac- 
curacy in  every  line  of  this  hideous  and  repulsive  picture.  The 
neai'er  one  gets  to  God,  the  more  fully  he  sees  the  truth  of  this 
picture ;  the  fact  that  one  has  an  exalted  opinion  of  human  nature, 
and  his  own  nature,  does  not  show  that  he  is  living  near  God,  but 
far  from  God.  Compare  Isaiah's,  Job's  and  the  Psalmist's  concep- 
tion of  self  and  man  when  they  were  brought  face  to  face  with 
God: 

Is.  6:  I,  5 — "  In  the  year  that  King  Uzziah  died  I  saw  also  the  Lord 
sitting  upon  a  throne,  high  and  hfted  up,  and  his  train  filled  the 
temple.  .  .  .  Then  said  I,  Woe  is  me  !  for  I  am  undone;  because  I 
am  a  man  of  unclean  lips,  and  I  dwell  in  the  midst  of  a  people  of 
unclean  lips:  for  mine  eyes  have  seen  the  King,  the  Lord  of  Hosts." 

Job  42:  5,  6 — "  I  have  heard  of  thee  by  the  hearing  of  the  ear;  but 
now  mine  eye  seeth  thee:  Wherefore  I  abhor  myself,  and  repent  in 
dust  and  ashes." 

Ps.  14:2-3 — "The  fool  hath  said  in  his  heart,  There  is  no  God. 
They  are  corrupt,  they  have  done  abominable  works,  there  is  none 
that  doeth  good.  The  Lord  looked  down  from  heaven  upon  the 
children  of  men,  to  see  if  there  were  any  that  did  understand,  and  seek 
God.  They  are  all  gone  aside,  they  are  all  together  become  filthy: 
there  is  none  that  doeth  good,  no,  not  one." 

Evidently  those  who  live  nearest  God  and  see  things  most 
nearly  from  His  standpoint  have  the  poorest  opinion  of  self  and 
human  nature. 


CHAPTER  IV, 

THE  FUTURE  DESTINY  OF  THOSE  WHO  REJECT  THE  RE^ 
DEMPTION  THAT  IS  IN  JESUS  CHRIST. 

I.  The  Future  Destiny  of  those  who  do  not  believe  that  Jesus  is  the  Son 
of  God. 

Jno,  8:  24 — "I  said  therefore  unto  you,  that  ye  shall  die  in 
your  sins:  for  if  ye  believe  not  that  I  am  he,  ye  shall  die  in  your  sins." 
(Note  context,  verse  21.) 

PROPOSITION:  Those  who  believe  not  that  Jesus  is  the 
3Iessiuh  and  Son  of  God  shall  die  in  their  sins;  whither  He 
goes  they  cannot  come. 

Note. — The  faith  here  spoken  of  is  not  a  mere  opinion,  but  a  faith 
that  governs  the  life.  (Compare  John's  use  of  faith  everywhere;  e.  g.^  i 
Jno.  5:  I,  4,  5.) 

XL    The  Future  Destiuy  of  those  who  have  done  ill. 

Jno.  5:  28,  29,  R.V. — "  Marvel  not  at  this:  for  the  hour  cometh 
in  which  all  that  are  in  the  tombs  shall  hear  his  voice,  and  shall  come 
forth,  they  that  have  done  good,  unto  the  resurrection  of  life;  and  they 
that  have  done  ill,  unto  the  resurrection  of  judgment." 

PROPOSITION :  All  men  shall  he  raised  again  from  the 
dead,  those  xoho  reject  Christ  as  well  as  those  who  accept  Him, 
but  to  the  one  it  will  be  a  resurrection  unto  life,  to  the  other  a  res- 
urrection unto  judgment. 

(Compare  i  Cor.  15:  22 — "  For  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive.") 

III.    The  Future  Destiny  of  the  factious  and  disobedient. 

Rom.  2:  5,  6,  8,  9,  R.V. — "But  after  thy  hardness  and  impeni- 
tent heart  treasurest  up  for  thyself  wrath  in  the  day  of  wrath  and 
revelation  of  the  righteous  judgment  of  God;  who  will  render  to  every 
man  according  to  his  works:  .  .  .  but  unto  them  that  are  factious, 
and  obey  not  the  truth,  but  obey  unrighteousness,  shall  be  wrath  and 
indignation,  tribulation  and  anguish  upon  every  soul  of  man  that 
worketh  evil,  of  the  Jew  first,  and  also  of  the  Greek." 


304  What  the  Bible  Teaches 

PROPOSITION:  Unto  them  that  are  factious,  and  obey  not  the 
truth  (Compare  Jno.  14:  6;  3:  18,  19),  but  obey  vyirighteousness, 
shall  be  icrath  and  indignation,  tribulation  and  anguish,  uj>on 
every  soul  of  man  that  icorketh  evil. 

IT.  The  Future  Destiny  of  those  who  know  not  God  and  obey  not  the 
Gospel. 

2  Thess.  i:  8,  9,  R.V. — "  In  flaming  fire,  rendering  vengeance  to 
them  that  know  not  God,  and  to  them  that  obey  not  the  gospel  of 
our  Lord  Jesus:  who  shall  suffer  punishment,  even  eternal  destruction 
from  the  face  of  the  Lord  and  from  the  glory  of  his  might,  when  he 
shall  come  to  be  glorified  in  his  saints." 

PROPOSITION:  Those  who  knoic  not  God  and  that  obey  not 
the  gospel  of  our  Lord  Jesus,  shall  suffer  punishment,  even 
eternal  destruction  from  the  face  of  the  Lord  and  from  the  glory 
of  his  might,  when  He  shall  come  to  be  glorified  in  His  saints. 

Note. — What  "  destruction"  means  we  shall  see  later. 

V.  The  Future  Destiny  of  those  who  are  not  found  written  in  the 
book  of  life. 

Rev.  20:  15,  R.V — "And  if  any  was  not  found  written  in  the  book 
of  life,  he  was  cast  into  the  lake  of  fire." 

PROPOSITION:  If  anyone  at  the  judgment  of  the  great  white 
throne  is  not  found  written  in  the  book  of  life,  he  shall  be  cast  into 
the  lake  of  fire. 

VI.  The  Future  Destiny  of  those  who  neglect  Christ  by  neglecting  His 
brethren. 

Matt.  25:  41,  46,  R.V. — "Then  shall  he  say  unto  them  on  the  left 
hand,  Depart  from  me,  ye  cursed,  into  the  eternal  fire  which  is 
prepared  for  the  devil  and  his  angels:  .  .  ,  And  these  shall  go 
away  into  eternal  punishment:  but  the  righteous  into  eternal  life." 

PROPOSITION :  When  Christ  cotnes  to  judge  the  yiations  He 
shall  say  to  those  on  His  left  hand  (i.  e. ,  those  who  have  neg- 
lected Him,  by  neglecting  their  duty  to  His  hungry,  thirsty, 
lonely,  naked,  imprisoned  brethren),  ' '  Depart  from  me,  ye 
cursed,  into  the  eternal  fire  tchich  is  prepared  for  the  Devil 
and  his  angels,  and  these  shall  go  avmy  into  eternal  punish- 
merU." 


The  Future  Destiny  of  Unbelievers  305 

VII.    The  Future  Destiny  of  the  fearful,  unbelieTing,  etc« 

Rev.  21:  8 — "But  the  fearful,  and  unbelieving,  and  the  abom- 
inable, and  murderers,  and,  whoremongers,  and  sorcerers,  and  idola- 
ters, and  all  liars,  shall  have  their  part  in  the  lake  which  burneth  with 
fire  and  brimstone:  which  is  the  second  death." 

PROPOSITION :  The  fearful^  and  unbelieving,  and  the  abomina- 
ble, and  murderers,  and  whoremongers,  and  sorcerers,  and 
idolaters,  and  all  liars,  shall  have  their  part  in  the  lake  which 
burneth  with  fire  and  brimstone. 

Tm.    Questions  answered. 

First  Question:  Is  the  fire  spoken  of  as  the  future  penalty 
of  sin  literal  fire? 

Answer:  (1)  Note  the  frequency  with  which  the  word  fire 
and  synonymous  expressions  are  used: 

Matt.  7:  19 — "  Every  tree  that  bringeth  not  forth  good  fruit  is  hewn 
down,  and  cast  into  the  fire." 

Jno.  15:  6 — "  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a  branch, 
and  is  withered;  and  men  gather  them,  and  cast  them  into  the  fire, 
and  they  are  burned." 

Is.  66:  24 — "And  they  shall  go  forth,  and  look  upon  the  carcasses 
of  the  men  that  have  transgressed  against  me:  for  their  worm  shall  not 
die,  neither  shall  their  fire  be  quenched;  and  they  shall  be  an  abhorring 
unto  all  flesh." 

Heb.  6:  8 — "  But  that  which  beareth  thorns  and  briers  is  rejected, 
and  is  nigh  unto  cursing;  whose  end  is  to  be  burned.'''' 

Heb.  10:  26,  27,  R.V. — "For  if  we  sin  willfully  after  that  we  have 
received  the  knowledge  of  the  truth,  there  remaineth  no  more  sacrifice 
for  sins,  but  a  certain  fearful  expectation  of  judgment,  and  a  fierceness 
of  fire  which  shall  devour  the  adversaries." 

Rev.  20:  15 — "  And  whosoever  was  not  found  written  in  the  book  of 
life  was  cast  into  the  lake  of  fire'' 

Rev.  21:  8 — "  But  the  fearful,  and  unbelieving,  and  the  abominable, 
and  murderers,  and  whoremongers,  and  sorcerers,  and  idolaters,  and 
all  liars,  shall  have  their  part  in  the  lake  which  burneth  with  fire  and 
brimstone:  which  is  the  second  death." 

(2)  Matt.  13:30,  41,  42— "  Let  both  grow  together  until  the  har- 
vest: and  in  the  time  of  harvest  I  will  say  to  the  reapers.  Gather  ye 
together  first  the  tares,  and  bind  them  in  bundles  to  burn  them:  but 
gather  the  wheat  into  my  bam.  .  .  .  The  Son  of  man  shall  send 
forth  his  angels,  and  they  shall  gather  out  of  his  kingdom  all  things 
that  offend,  and  them  which  do  iniquity;  and  shall  cast  them  into  a 
furnace  of  fire  i  there  shall  be  wailing  and  gnashing  of  teeth." 


3o6  What  the  Bible  Teaches 

In  a  parable  we  expect  figures,  but  in  the  explanation  of  the 
parable  we  expect  the  figui-es  to  be  explained  by  the  literal  facts 
which  they  are  intended  to  represent.  But  in  the  parable  of  the 
tares  every  item  of  the  parable  is  explained  except  the  fire,  but 
that  remains  fire  in  the  interpretation  of  the  parable  as  well  as  in 
the  parable  itself.      (Compare  also  Matt.  13:  47-50.) 

Second  Question:  Is  the  Lake  of  Fire  a  place  of  con- 
tinued conscious  torment,  or  is  it  a  place  of  annihilation  of  being, 
or  is  it  a  place  of  non-conscious  existence  ? 

Answer:  The  punishment  of  the  wicked  is  spoken  of  as 
"death"  and  "destruction."  What  do  these  words  mean  in 
Biblical  usage  ? 

"  DEATH." 

(i)  I  Tim.  5:  6 — "  But  she  that  liveth  in  pleasure  is  dead  while  she 
liveth." 

Eph.  2:  I — "And  you  hath  he  quickened,  who  were  dead  in  tres- 
passes and  sins." 

FIRST  PR  OPOSITION:  The  word  ' '  death ' '  is  applied  to  sinners 
while  still  existing,  but  existing  in  a  wrong  way — while  they 
have  life  in  the  sense  of  existence,  but  not  true  life,  real  life, 
in  the  sense  of  right  existence.  (Compare  1  Tim.  6:  19,  A.V. 
and  RV.) 

(2)  Rev.  21:  8 — "But  the  fearful,  and  unbelieving,  and  the 
abominable,  and  murderers,  and  whoremongers,  and  sorcerers,  and 
idolaters,  and  all  liars,  shall  have  their  part  in  the  lake  which  burnetb 
with  fire  and  brimstone:  which  is  the  second  death.''' 

SECOND  PROPOSITION:  The  death  which  is  the  final  out- 
come of  a  life  of  sin  and  unbelief  is  defined  in  the  Bible  as  a 
portion  in  the  place  of  torment,  ^^l)  j.    ')  (j « \c 

(3)  Jno.  17:3 — "And  this  is  life  eternal,  that  they  might  know 
\\       thee  the  only  true  God,  and  Jesus  Christ,  whom  thou  hast  sent." 

I  Jno.  1:2 — "For  the  life  was  manifested,  and  we  have  seen  it, 
and  bear  witness,  and  show  unto  you  that  eternal  life,  which  was  with 
the  Father,  and  was  manifested  unto  us.*' 

THIRD  PROPOSITION:  Life  is  defined  in  the  Bible  not  merely 
as  existeyice  but  as  right  existence,  knowing  the  true  God,  the 
life  manifested  in  Jesus  Christ.  Death,  then,  is  not  mere  non- 
existence, but  wrong,  wretched,  debased,  devilish  existence. 


The  Future  Destiny  of  Unbelievers  3^7 

"DESTRUCTION." 

(1)  The  general  use  of  the  word. 

Matt.  9:  17 — "  Neither  do  men  put  new  wine  into  old  bottles:  else 
the  bottles  break,  and  the  wine  runneth  out,  and  the  bottles  perish: 
but  they  put  new  wine  into  new  bottles,  and  both  are  preserved." 

FIRST  PROPOSITION:  When  anything  is  said  ' '  to  perish  "  (the 
verb  from  which  the  noun  commonly  translated  "destruction" 
and  "  perdition  "  is  derived)  it  is  not  meant  that  it  ceases  to  be, 
but  that  it  is  so  ruined  that  it  no  longer  subserves  the  use  for 
which  it  was  designed.  (See  Thayer's  Greek-English  Lexicon 
of  New  Testament.) 

Compare  also  Matt.  26:8 — "But  when  his  disciples  saw  it,  they 
had  indignation,  saying,  to  what  purpose  is  this  waste  f  "  (Same  word 
elsewhere  translated  " destruction  "  and  "perdition.") 

(2)  The  specific  use  of  the  word  as  applied  to  the  doom  of 
the  wicked. 

Rev.  17:  8,  II — "The  beast  that  thou  sawest  was,  and  is  not;  and 
shall  ascend  out  of  the  bottomless  pit,  and  go  into  perdition:  and  they 
that  dwell  on  the  earth  shall  wonder,  whose  names  were  not  written 
in  the  book  of  life  from  the  foundation  of  the  world,  when  they  be- 
hold the  beast  that  was,  and  is  not,  and  yet  is.  .  .  .  And  the 
beast  that  was,  and  is  not,  even  he  is  the  eighth,  and  is  of  the  seven, 
and  goeth  into  perdition." 

(Note  the  Greek  word  here  translated  "perdition"  is  the 
word  translated  "destruction  "  in  2  Pet.  3:  16,  A.V.  and  R.V. ; 
Phil.  3:  19,  A.V. ;  2  Pet.  3:  7,  R.V.  Now  if  we  can  find  what  the 
beast  "  goeth  "  into,  we  shall  know  what  "destruction"  or  "per- 
dition "  means.  Turn  to  Rev.  19:  20 — "And  the  beast  was  taken, 
and  with  him  the  false  prophet  that  wrought  miracles  before  him, 
with  which  he  deceived  them  that  had  received  the  mark  of  the 
beast,  and  them  that  worshipped  his  image.  These  both  were  cast 
alive  into  a  lake  of  fire  burniiig  with  brimstone. ' '  Turn  again  to 
Rev.  20:  10 — "And  the  devil  that  deceived  them  was  cast  into 
the  lake  of  fire  and  brimstone,  where  the  beast  and  the  false  prophet 
are,  and  shall  be  tormented  day  and  night  forever  and  ever." 
Here  we  find  the  beast  still  in  the  lake  of  fire  and  being  tor- 
mented after  a  thousand  years  have  passed  away.) 

SECOND  PROPOSITION:  '^Destruction"  is  clearly  defined 
in  the  New  Testament  as  the  condition  of  beings  in  a  place  of 
conscious  and  unending  torment. 


3o8  What  the  Bible  Teaches 

That  "  destruction"  does  not  mean  annihilation  is  also  evi- 
dent from  Luke  19:  10 — "For  the  Son  of  man  is  come  to  seek  and 
to  save  that  which  was  lost."     (  Greek.) 

(3)  Rev.  14:  ID,  II — "  The  same  shall  drink  of  the  wine  of  the  wrath 
of  God,  which  is  poured  out  without  mixture  into  the  cup  of  his  indig- 
nation; and  he  shall  be  tormented  with  fire  and  brimstone  in  the  pres- 
ence of  the  holy  angels,  and  in  the  presence  of  the  Lamb:  And  the 
smoke  of  their  torment  ascendeth  up  forever  and  ever;  and  they  have 
no  rest  day  nor  night,  who  worship  the  beast  and  his  image,  and  who- 
soever receiveth  the  mark  of  his  name.  ' 

THIRD  PROPOSITION:  The  ultimate  condition  of  those  who 
receive  the  mark  of  the  beast  is  described  as  a  condition  of  un- 
ending, unresting,  conscious  torment 

Objection  :     ' '  This   passage  does  not  refer  to  the  eternal 
state  as  it  speaks  of  '  day  and  night.'  " 
Answer: — 

(i)  Compare  Rev.  4:  8 — "And  the  four  beasts  had  each  of  them 
six  wings  about  him;  and  they  were  full  of  eyes  within;  and  they 
rested  noi  day  and  flight,  saying,  Holy,  holy,  holy.  Lord  God  Almighty, 
which  was,  and  is,  and  is  to  come." 

Rev.  7:  14,  15 — "And  I  said  unto  him,  Sir,  thou  knowest.  And  he 
said  to  me.  These  are  they  which  came  out  of  great  tribulation,  and 
have  washed  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb.  Therefore  are  they  before  the  throne  of  God,  and  serve  him 
day  and  night  in  his  ievci'pW,  and  he  that  sitteth  on  the  throne  shall 
dwell  among  them." 

Rev.  20:  10 — "  And  the  devil  that  deceived  them  was  cast  into  the 
lake  of  fire  and  brimstone,  where  the  beast  and  the  false  prophets  are, 
and  shall  be  tormented  day  and  night  forever  and  ever." 

(2)  Rev.  19:  20 — "  And  the  beast  was  taken,  and  with  him  the  false 
prophet  that  wrought  miracles  before  him,  with  which  he  deceived 
them  that  had  received  the  mark  of  the  beast,  and  them  that  worshipped 
his  image.  These  both  were  cast  alive  into  a  lake  of  fire  burning 
with  brimstone."  Compare  with  Rev.  20:  10 — "And  the  devil  that 
deceived  them  was  cast  into  the  lake  of  fire  and  brimstone,  where  the 
beast  and  the  false  prophet  are,  and  shall  be  tormented  day  and  night 
for  ever  and  ever,"  shows  us  the  beast  and  false  prophet  still  in  the 
lake  of  fire  at  the  end  of  the  thousand  years,  and  still  being  tormented. 

Third  Question:     Is  this  condition  of  torment  endless  ? 

Answer: — 

Matt.  25:41 — "Then  shall  he  say  unto  them  on  the  left  hand, 
Depart  from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil 
and  his  angels."    (Compare  Rev.  20:  10 — "And  the  devil  that  deceived 


The  Future  Destiny  of  Unbelievers  309 

them  was  cast  into  the  lake  of  fire  and  brimstone,  where  the  beast  and 
the  false  prophet  are,  and  shall  be  tormented  day  and  night  for  ever 
and  ever.") 

Rev.  14:  II — "  And  the  smoke  of  their  torment  ascended  m^  for  ever 
and  ever:  and  they  have  no  rest  day  nor  nighty  who  worship  the  beast 
and  his  image,  and  whosoever  receiveth  the  mark  of  his  name." 

Compare  2  Thess.  i :  9,  10 — "  Who  shall  be  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power;  when  he  shall  come  to  be  glorified  in  his  saints,  and  to  be 
admired  in  all  them  that  believe  (because  our  testimony  among  you 
was  believed)  in  that  day." 

PROPOSITION :     They  are  to7-mented  day  and  night  for  ever  and 
ever,  and  they  have  no  rest  day  nor  night. 

What  does  "for  ever  and  ever"  mean? 

Literally,  "Unto  the  ages  of  the  ages."  The  expression 
occurs  twelve  times  in  the  Book  of  Revelation. 

Rev.  i:  6 — "  And  hath  made  us  kings  and  priests  unto  God  and  his 
Father;  to  him  be  glory  and  dominion  for  ever  and  ever.     Amen." 

4:  9,  10 — "And  when  those  beasts  give  glory  and  honor  and  thanks 
to  him  that  sat  on  the  throne,  who  liveth  for  ever  and  ever,  the  four 
and  twenty  elders  fall  down  before  him  that  sat  on  the  throne,  and 
worship  him  that  liveth  for  ever  and  ever,  and  cast  their  crowns  before 
the  throne,  saying." 

5:  13 — "And  every  creature  which  is  in  heaven,  and  on  the  earth, 
and  under  the  earth,  and  such  as  are  in  the  sea,  and  all  that  are  in 
them,  heard  I  saying.  Blessing,  and  honor,  and  glory,  and  power,  be 
unto  him  that  sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever 
and  ever." 

7:12 — "Saying,  Amen:  Blessing,  and  glory,  and  wisdom,  and 
thanksgiving,  and  honor,  and  power,  and  might,  be  unto  God  for  ever 
and  ever.     Amen." 

10:  6 — "And  sware  by  him  that  liveth  for  ever  and  ever,  who 
created  heaven,  and  the  things  that  therein  are,  and  the  earth,  and  the 
things  that  therein  are,  and  the  sea,  and  the  things  which  are  therein, 
that  there  should  be  time  no  longer." 

11:  15 — "And  the  seventh  angel  sounded;  and  there  were  great 
voices  in  heaven,  saying,  the  kingdoms  of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  his  Christ;  and  he  shall  reign  for  ever 
and  ever."     (See  also  Rev.  14:  11.) 

15:  7 — "And  one  of  the  four  beasts  gave  unto  the  seven  angels  seven 
golden  vials  full  of  the  wrath  of  God,  who  liveth  for  ever  and  ever." 
(Also,  19:  2,  3;  20:  10.) 

22:  5 — "  And  there  shall  be  no  night  there;  and  they  need  no  candle, 
neither  light  of  the  sun;  for  the  Lord  God  giveth  them  light;  and  they 
shall  reign  for  ever  and  ever." 


310  What  the  Bible  Teaches 

Eight  times  it  refers  to  the  duration  of  the  existence  or 
reign  or  glory  of  God  and  Christ.  Once  to  the  duration  of  the 
blessed  reign  of  the  righteous,  and  in  the  three  remaining  in- 
stances to  the  duration  of  the  torment  of  the  Devil,  Beast,  False 
Prophet,  and  the  wicked. 

The  word  frequently  translated  "eternal"  or  "everlast- 
ing" means  "age-long,"  and  may  be  used  of  a  limited  period; 
but  the  expression  "  for  ever  and  ever"  means  "  unto  the  ages  of 
the  ages"  (Rev.  19:  3;  20:  10— See  R.V.  Marg.  and  Greek),  or 
"unto  ages  of  ages"  (Rev.  14:  11,  R.V.  Marg.  and  Greek); 
i.  e.,  not  merely  throughout  an  age,  but  throughout  all  ages.  It 
is  a  picture  not  merely  of  years  tumbling  upon  years,  but  of  ages 
tumbling  upon  ages  in  endless  succession.  It  is  never  in  a  single 
instance  used  of  a  limited  period.  Nothing  could  more  plainly  or 
gi-aphically  picture  absolute  endlessness. 

Fourth  Question:     When  are  the  issues  of  eternity  settled? 

(i)  Jno.8:2i — "  Then  said  Jesus  again  unto  them,  I  go  my  way,  and 
ye  shall  seek  me,  and  shall  die  m  your  sins:  whither  I  go,  ye  cannot 
come." 

FIRST  PROPOSITION':  Those  who  die  iv  their  sins  cannot  go 
where  Jesus  is. 

(2)  Heb.  9:  27,  R.V. — "  And  inasmuch  as  it  is  appointed  unto  men 
once  to  die,  and  after  this  cometh  judgment." 

SECOND  PROPOSITION:  It  is  appointed  uyito  ?nen  once  to 
die,  and  after  this  judgmejit. 

(3)  Jno.  5:28,  29 — "Marvel  not  at  this:  for  the  hour  is  coming,  in 
which  all  that  are  in  the  graves  shall  hear  his  voice,  and  shall  come 
forth;  they  that  have  done  good,  unto  the  resurrection  of  life;  and 
they  that  have  done  evil,  unto  the  resurrection  of  damnation." 

THIRD  PROPOSITION:  All  xoho  are  in  their  graves  who  have 
done  evil  shall  be  raised  unto  a  resurrectioyi  of  judgment. 

(4)  Luke  16:26 — "  And  beside  all  this,  between  us  and  you  there 
is  a  great  gulf  fixed:  so  that  they  which  would  pass  from  hence  to  you 
cannot;  neither  can  they  pass  to  us,  that  would  come  from  thence." 

FOURTH  PROPOSITION:  Between  those  who  pass  out  of  this 
world  lost  and  those  who  pass  out  accepted  of  God,  there  is  a 
great  gulf  fixed  and  no  passing  from  the  otte  side  to  thi  other. 
The  destinies  of  eternity  are  settled  in  the  life  that  now  is. 


The  Future  Destiny  of  Unbelievers  311 

Fifth  Question:     May  not  those  who  have  never  heard  of 
Christ  in  xhis  world  have  another  opportunity  ? 

Answer:  (a)  There  is  not  a  line  of  Scripture  upon  which  to 
build  such  a  hope,  (b)  All  men  have  sufiBcient  light  to  condemn 
them  if  they  do  not  obey  it. 

Rom.  2:  12,  16 — "For  as  many  as  have  sinned  without  law  shall 
also  perish  without  law;  and  as  many  as  have  sinned  in  the  law  shall 
be  judged  by  the  law;  (For  not  the  hearers  of  the  law  are  just  before 
God,  but  the  doers  of  the  law  shall  be  justified.  For  when  the  Gen- 
tiles, which  have  not  the  law,  do  by  nature  the  things  contained  in  the 
law,  these,  having  not  the  law,  are  a  law  unto  themselves:  Which 
show  the  work  of  the  law  written  in  their  hearts,  their  conscience  also 
bearing  witness,  and  their  thoughts  the  meanwhile  accusing  or  else 
excusing  one  another;)  In  the  day  that  God  shall  judge  the  secrets  of 
men  by  Jesus  Christ  according  to  my  gospel." 

Note. — The  passage  here  quoted  was  not  given  to  show,  as  some 
strangely  imagine,  how  men  are  saved  by  the  light  of  nature,  but  how 
the  Gentile  is  under  condemnation  by  the  law  written  in  his  heart,  just 
as  the  Jew  is  under  condemnation  by  the  law  of  Moses.  The  conclusion 
of  the  whole  matter  is  found  in  Rom.  3:  19,  20,  21,  22 — "  Now  we  know  that 
what  things  soever  the  law  saith,  it  saith  to  them  who  are  under  the  law: 
that  every  mouth  may  be  stopped,  and  all  the  world  may  become  guilty 
before  God.  Therefore  by  the  deeds  of  the  law  there  shall  no  flesh  be 
justified  in  his  sight:  for  by  the  law  is  the  knowledge  of  sin.  But  now 
the  righteousness  of  God  without  the  law  is  manifested,  being  witnessed 
by  the  law  and  the  prophets;  even  the  righteousness  of  God  which  is  by 
faith  of  Jesus  Christ  unto  all  and  upon  all  them  that  believe;  for  there  is 
no  difference." 

General  Conclusion:  The  future  state  of  those  who  rjject 
the  redemption  offered  to  them  in  Christ  is  plainly  declared  to  be 
a  state  of  conscious,  unutterable,  endless  torment  and  anguish. 
This  conception  is  an  awful  and  appalling  one.  It  is,  however 
the  Scriptural  conception  and  also  a  reasonable  one  when  we  come 
to  see  the  appalling  nature  of  sin,  and  especially  the  appalling  na- 
ture of  the  sin  of  trampling  under  foot  God's  mercy  toward  sin- 
ners, and  rejecting  God's  glorious  Son,  whom  His  love  has  pro- 
vided as  a  Saviour. 

Shallow  views  of  sin  and  of  God's  holiness,  and  of  the  glory 
of  Jesus  Christ  and  His  claims  upon  us,  lie  at  the  bottom  of  weak 
theories  of  the  doom  of  the  impenitent.  Whe?i  we  %ee  sin  in  all 
its  hideousness  and  enormity/,  the  Holiness  of  God  in  all  its  per- 
fection, and  the  glory  of  Jesus  Christ  in  all  its  infinity,  nothing 


312  What  the  Bible  Teaches 

but  a  doctrine  that  those  icho  persist  in  the  choice  of  sin,  xcho 
love  darkjiess  rather  than  light,  and  who  ^^ersist  in  the  rejection  of 
the  Son  of  God,  shall  endure  everlasting  anguish,  will  satisfy  the 
demands  of  our  own  moral  itituitions.  Nothing  but  the  fact  that 
we  dread  suffering  more  than  we  loathe  sin,  and  more  than  we 
love  the  glory  of  Jesus  Christ,  makes  us  repudiate  the  thought 
that  beings  who  eternally  choose  sin  should  eternally  suffer,  or 
that  men  who  despise  God's  mercy  and  spurn  His  Son  should  be 
given  over  to  endless  anguish. 

Sixth  Question.  What  about  our  impenitent  friends  and 
loved  ones? 

Answer:  (a)  It  is  better  to  recognize  facts,  no  matter  how 
unwelcome,  and  try  to  save  these  friends  from  the  doom  to  which 
they  are  certainly  hurrying  than  to  quarrel  with  facts  and  seek 
to  i-emove  them  by  shutting  our  eyes  to  them.  You  cannot  avert  a 
hurricane  by  merely  refusing  to  believe  it  is  coming.  (6. )  If  we 
love  Christ  supremely,  as  we  should  love  Him,  and  realize  His 
glory  and  His  claims  upon  men,  as  we  should  realize  them,  we  will 
say  if  the  dearest  friend  we  have  on  earth  persists  in  trampling 
Christ  under  foot  he  ought  to  be  tormented  forever  and  ever. 

Suppose  one  you  greatly  love  should  commit  some  hideous 
wrong  against  one  you  love  more,  and  persist  in  it  eternally,  would 
you  not  consent  to  his  eternal  punishment  ? 

If,  after  men  have  sinned  and  God  still  offers  them  mercy,  and 
makes  the  tremendous  sacrifice  of  His  Son  to  save  them — if  they 
still  despise  that  mercy  and  trample  God's  Son  under  foot,  if  then 
they  are  consigned  to  everlasting  torment,  I  say:  "Amen! 
Hallelujah  !     True  and  righteous  are  thy  judgments,  O  Lord!  " 

At  all  events  the  doctrine  of  conscious,  eternal  torment  for 
impenitent  men  is  clearly  revealed  in  the  Word  of  God,  and  whether 
we  can  defend  it  on  philosophic  grounds  or  not,  it  is  our  business 
to  believe  it;  and  leave  it  to  the  clearer  light  of  Eternity  to  explain 
what  we  cannot  now  understand,  realizing  that  God  may  have  infi- 
nitely wise  reasons  for  doing  things  for  which  we  in  our  ignorance 
can  see  no  sufficient  reason  at  all.  It  is  the  most  ludicrous  con- 
ceit for  beings  so  limited  and  foolish  as  the  wisest  of  men  are,  to 
attempt  to  dogmatize  how  a  God  of  infinite  wisdom  must  act. 
All  we  know  as  to  how  God  will  act  is  what  God  has  seen  fit  to 
tell  us. 


The  Future  Destiny  of  Unbelievers  3^3 

lu  conclusion,  two  things  are  certain.  First,  the  more  closely 
men  walk  with  God  and  the  more  devoted  they  become  to  His 
service,  the  more  likely  they  are  to  believe  this  doctrine.  Many 
men  tell  us  they  love  their  fellow  men  too  much  to  believe  this 
doctrine;  but  the  men  who  show  their  love  in  more  practical  ways 
than  sentimental  protestations  about  it,  the  men  who  show  their 
love  for  their  fellow  men  as  Jesus  Christ  showed  His,  by  laying 
down  their  lives  for  them,  they  believe  it,  even  as  Jesus  Christ 
Himself  believed  it. 

As  Christians  become  worldly  and  easy-going  they  grow 
loose  in  their  doctrine  concerning  the  doom  of  the  impenitent. 
The  fact  that  loose  doctrines  are  spreading  so  rapidly  and  wide- 
ly in  our  day  is  nothing  for  them,  but  against  them,  for  worldli- 
ness  is  also  spreading  in  the  Church.  (1  Tim.  4:1;  2  Tim.  3:1; 
4:2,  3.)  Increasing  laxity  of  life  and  increasing  laxity  of  doctrine 
go  arm  in  arm.  A  church  that  dances  and  frequents  theatres  and 
lives  in  self-indulgence  during  the  week,  enjoys  a  doctrine  on  the 
Lord's  Day  that  makes  the  punishment  of  the  wicked  not  so  awful 
after  all. 

Second,  men  who  accept  a  loose  doctrine  regarding  the  ulti- 
mate  penalty  of  sin  (Restorationism  or  Universalism  or  Annihila- 
tionisra)  lose  their  power  for  God.  They  may  be  very  clever  at 
argument  and  zealous  in  proselyting,  but  they  are  poor  at  soul- 
saving.  They  are  seldom  found  beseeching  men  to  be  reconciled  to 
God.  They  are  more  likely  to  be  found  trying  to  upset  the  faith 
of  those  already  won  by  the  efforts  of  others,  than  winning  men 
who  have  no  faith  at  all.  If  you  really  believe  the  doctrine  of 
the  endless,  conscious  torment  of  the  impenitent,  and  the  doctrine 
really  gets  hold  of  you,  you  will  work  as  you  never  worked  before 
for  the  salvation  of  the  lost.  If  you  in  any  wise  abate  the  doc- 
trine, it  will  abate  your  zeal.  Time  and  again  the  author  has 
come  up  to  this  awful  doctrine  and  tried  to  find  some  way  of 
escape  from  it,  but  when  he  has  failed,  as  he  always  has  at  last, 
when  he  was  honest  with  the  Bible  and  with  himself,  he  has  re- 
turned to  his  work  with  an  increased  burden  for  souls  and  an  in- 
tensified determination  to  spend  and  be  spent  for  their  salvation. 
Finally :  Do  not  believe  this  doctrine  in  a  cold,  intellectual, 
merely  argumentative  way.  If  you  do,  and  try  to  teach  it,  you 
will  repel  men  from  it.     But  meditate  upon  it  in  its  practical. 


314  What  the  Bible  Teaches 

personal  bearings,  until  your  heart  is  burdened  by  the  awful  peril 
of  the  wicked  and  you  rush  out  to  spend  the  last  dollar,  if  need 
be,  and  the  last  ounce  of  strength  you  have,  in  saving  those  im- 
periled men  from  the  certain,  awful  hell  of  conscious  agony  and 
shame  to  which  they  are  fast  hurrying. 


CHAPTER  V, 

JUSTIHCATION. 

I.    What  does  Justify  mean  ? 

Note, — The  way  to  decide  this  is  by  an  examination  of  the  Biblical 
use  of  the  word  and  the  words  derived  from  it.  The  question  is  not,  What 
is  the  etymological  significance  of  the  word?  for  words  are  frequently  used 
in  a  meaning  widely  different  from  their  etymological  significance.  The 
question  is,  What  is  the  significance  of  the  word  as  determined  by  its 
usage  in  the  Bible?  The  way  to  determine  this  is  by  taking  a  Concord- 
ance and  Bible,  and  looking  up  every  passage  in  which  the  word  is  used. 
The  following  passages  are  sufficient  to  illustrate  the  Biblical  usage. 
In  the  passages  taken  from  the  O.T.,  the  LXX  uses  the  same  Greek 
verb  that  is  translated  "justify  "  in  the  N.T. 

Deut.  25:1 — "If  there  be  a  controversy  between  men,  and  they 
come  unto  judgment,  that  the  judges  may  judge  them;  then  they  shall 
justify  the  righteous,  and  condemn  the  wicked." 

Ex.  23:7 — "Keep  thee  far  from  a  false  matter:  and  the  innocent 
and  righteous  slay  thou  not:  for  I  will  not  justify  the  wicked." 

Is.  5:23 — "Which  justify  the  wicked  for  reward,  and  take  away 
the  righteousness  of  the  righteous  from  him  !  " 

Luke  16:15 — "  And  he  said  unto  them.  Ye  are  they  which  justify 
yourselves  before  men;  but  God  knoweth  your  hearts:  for  that  which 
is  highly  esteemed  among  men  is  abomination  in  the  sight  of  God," 

Rom.  2:  13 — "For  not  the  hearers  of  the  law  are  just  before  God, 
but  the  doers  of  the  law  shall  be  justified." 

Rom.  3:  23,  24 — "  For  all  have  sinned,  and  come  short  of  the  glory 
of  God;  being  justified  freely  by  his  grace  through  the  redemption  that 
is  in  Christ  Jesus.  " 

Luke  18:  14—^"  I  tell  you  this  man  went  down  to  his  house  justified 
rather  than  the  other:  for  every  one  that  exalteth  himself  shall  be 
abased;  and  he  that  humbleth  himself  shall  be  exalted." 

See,  also,  Rom.  4:2-8,  R.V. — "For  if  Abraham  was  justified  by 
works,  he  hath  whereof  to  glory;  but  not  toward  God.  For  what  saith 
the  scripture  ?  And  Abraham  believed  God,  and  it  was  reckoned  unto 
him  for  righteousness.  Now  to  him  that  worketh,  the  reward  is  not 
reckoned  as  of  grace,  but  as  of  debt.  But  to  him  that  worketh  not,  but 
believeth  on  him  that  justifieth  the  ungodly,  his  faith  is  reckoned  for 
righteousness.  Even  as  David  also  pronounceth  blessing  upon  the  man, 
unto  whom  God  reckoned  righteousness  apart  from  works,  saying: 


3i6  What  the  Bible  Teaches 

"  Blessed  are  they  whose  iniquities  are  forgiven, 

"  And  whose  sins  are  covered. 

"  Blessed  is  the  man  to  whom  the  Lord  will  not  reckon  sin." 

To  "justify,"  in  Biblical  usage,  signifies  not  "to  make 
righteous,"  but  to  "reckon,"  "declare,"  or  "show  to  be  right- 
eous." A  man  is  justified  before  God  when  God  reckons  him 
righteous. 

Note. — Etymologically  the  word  translated  "justify  "  means  "to 
make  righteous,"  but  Thayer,  in  his  Greek-English  Lexicon  of  the  New 
Testament,  says:  "This  meaning  is  extremely  rare,  if  not  altogether 
doubtful."  (See,  also,  Liddell  &  Scott.)  It  certainly  is  not  the  New  Testa- 
ment usage  of  the  word. 

n.    How  Are  Men  Justified  2 

(i)  Rom.  3:  20 — "  Therefore  by  the  deeds  of  the  law  there  shall  no 
flesh  be  justified  \n  his  sight:  for  by  the  law  is  the  knowledge  of  sin." 

Gal.  2:  16 — "  Knowing  that  a  man  is  not  justified  by  the  works  of  the 
law,  but  by  the  faith  of  Jesus  Christ,  even  we  have  believed  in  Jesus 
Christ,  that  we  might  be  justified  by  the  faith  of  Christ,  and  not  by  the 
works  of  the  law;  for  by  the  works  of  the  law  shall  no  flesh  be  justified.''^ 

FIRST  PROPOSITION:     Men  are  not  justified  by  works  of  the 
law.     No  man  is  justified  by  works  of  the  law. 
Question:     Why  not  ? 
Answer: — 

Gal.  3:  10 — "For  as  many  as  are  of  the  works  of  the  law  are  under 
the  curse:  for  it  is  written,  Cursed  is  every  one  that  continueth  not  in 
all  things  which  are  written  in  the  book  of  the  lawtodo  them."     Rom. 
3;  23 — "  For  all  have  sinned,  and  come  short  of  the  glory  of  God." 
Because  in  order  to  be  justified  by  woi*ks  of  the  law   we 
must  continue  in  all  things   which  are  written  in  the  book  of 
the  law  to  do  them.     This  no  man  has  done,  but  all  men  have 
Binned.     The  moment  the  law  is  broken  at  any  point,  justification 
by  works   of  the  law  becomes  impossible.     So  those  who  are  of 
works  of  the  law  are  under  the  curse.     God  did  not  give  men  the 
law  with  the  intention  of  justifying  men  thereby,  but  to  produce 
conviction  of  sin,  to  stop  men's  mouths,  and  to  lead  them  to  Christ. 
Rom.  3:  19,  20 — "Now  we  know  that  what  things  soever  the  law 
saith,  it  saith  to  them  who  are  under  the  law:  that  every  mouth  may 
be  stopped,  and  all  the  world  may  become  guilty  before  God.     There- 
fore by  the  deeds  of  the  law  there  shall  no  flesh  be  justified  in  his  sight: 
for  by  the  law  is  the  knowledge  of  sin."     Gal.  3:  24 — "  Wherefore  the 
law  was  our  schoolmaster  to  bring  us  unto  Christ,  that  we  might  be 
justified  by  faith." 


Justification  317 

Yet  strangely  enough  there  are  many  to-day  preaching  the 
'.aw  as  the  way  of  salvation. 

(2)  Rom.  3:  24 — "Being  justified  freely  by  his  grace  through  the 
redemption  that  is  in  Christ  Jesus." 

SECOND  PROPOSITION:  Men  are  justified  as  a  free  gift  by 
Gods  grace  through  the  redemption  that  is  in  Christ  Jesus. 

Justification  is  not  on  the  ground  of  any  desert  there  is  in 
us.  It  is  a  gift  God  bestows  without  pay.  The  channel  through 
which  it  is  bestowed  is  the  redemption  that  is  in  Christ  Jesus. 

(3)  Rom.  5:9  (Note  R.V.  Marg.) — "Much  more  then,  being  now 
justified  by  (in)  his  blood,  we  shall  be  saved  from  wrath  through  him." 

THIRD  PROPOSITION:  Men  are  justified  or  counted  righteous 
in  Christ's  blood — i.  e.,  on  the  ground  of  Christ's  propitiatory 
death. 

(Compare  Gal.  3:  13 — "  Christ  hath  redeemed  us  from  the  curse  of 
the  law,  being  made  a  curse  for  us:  for  it  is  written,  Cursed  is  every 
one  that  hangeth  on  a  tree."  i  Pet.  2:  24 — "  Who  his  own  self  bare 
our  sins  in  his  own  body  on  the  tree,  that  we,  being  dead  to  sins, 
should  live  unto  righteousness:  by  whose  stripes  ye  were  healed."  Is. 
53:  6 — "All  we  like  sheep  have  gone  astray;  we  have  turned  every  one 
to  his  own  way;  and  the  Lord  hath  laid  on  him  the  iniquity  of  us  all." 
2  Cor.  5:  21 — "  For  he  hath  made  him  to  be  sin  for  us,  who  knew  no 
sin;  t/tat  we  might  be  made  the  righteousness  of  God  in  him.'") 

The  ground  of  justification  is  the  shed  blood  of  Christ. 

(4)  Rom.  3:  26 — "To  declare,  I  say,  at  this  time  his  righteousness: 
that  he  might  be  just,  and  the  justifier  of  hitn  that  believeth  in  Jesus." 

Rom.  4:  5 — "But  to  him  that  worketh  not,  but  believeth  on  him 
that  justifieth  the  ungodly,  his  faith  is  counted  for  righteousness." 

Rom.  5;  I — "Therefore  h&xng  justified  by  faith,  we  have  peace  with 
God  through  our  Lord  Jesus  Christ." 

Acts  13:  39 — "And  by  him  all  that  believe  are  justified  ixova,  all 
things,  from  which  ye  could  not  be  justified  by  the  law  of  Moses." 

FOURTH  PROPOSITION:     Men  are  justified  on  condition  of 
faith  in  Jesus. 

Faith  makes  ours  the  shed-blood,  which  is  the  ground  of 
justification,  and  we  are  justified  when  we  believe  in  Him  who 
shed  the  blood.  Provision  is  made  for  our  justification  by  the 
shedding  of  the  blood;  we  are  actually  justified  when  we  believe, 

(5)  Rom.  3:  28,  R.V. — "We  reckon  tlierefore  that  a  man  is  justi- 
fied by  faith  apart  from  the  works  of  the  law." 


3X8  What  the  Bible  Teaches 

Rom.  4:  5,  R.V. — "  But  to  /«>«  that  ivorketh  not,  but  believeth  on 
him  that  justifieth  the  ungodly,  his  faith  is  reckoned  for  righteous- 
ness." 

FIFTH  PR  0  POSITION:  A  man  is  justified  by  faith  apart  from 
works  of  the  law — i.  e.,  he  is  justified  on  condition  that  he 
believes  even  though  he  has  no  works  to  offer  as  a  ground  upon 
which  he  might  claim  justification. 

When  he  ceases  to  work  for  justification  and  simply  believes 
on  Him  who  justifieth  the  ungodly,  that  faith  is  reckoned  for 
righteousness,  and  he,  the  believer,  is  counted  righteous. 

The  question  is  not,  have  you  any  works  to  offer,  but  do  you 
believe  on  Him  who  justifies  the  ungodly  ?  Works  have  nothing 
to  do  with  justification  except  to  hinder  it  when  we  trust  in 
them.  The  blood  of  Christ  secures  it,  faith  in  Christ  appro- 
priates it.  We  are  justified,  not  by  our  works,  but  by  His  work. 
We  are  justified  upon  the  simple  and  single  ground  of  His  blood, 
and  upon  the  simple  and  single  condition  of  our  faith.  It  is 
exceedingly  difficult  to  hold  men  to  this  doctrine  of  justification 
on  faith  apart  from  works  of  the  law.  They  are  constantly  seek* 
ing  to  bring  in  works  somewhere. 

(6)  Rom.  10: 9,  10 — "That  if  thoushalt  confess  with  thy  mouth  th* 
Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  hath  raised  hirrt 
from  the  dead,  thou  shalt  be  saved.  For  with  the  heart  man  believeth 
unto  righteousness;  and  with  the  mouth  confession  is  made  unto  sal- 
vation." 

SIXTH  PROPOSITION:  The  faith  that  leads  to  justification  w 
a  faith  ' '  with  the  heart. ' ' 

The  heart  in  the  Bible  stands  for  the  entire  inner  man, 
thought,  feeling  and  purpose.  To  believe  "with  the  heart,"  is  to 
believe  with  the  whole  man.  It  involves  the  surrender  of  the 
thought,  the  feelings  and  the  will  to  the  truth  believed.  A  heart 
faith  is  more  than  mere  opinion.  It  is  a  conviction  that  governs 
the  whole  inner  man  and  consequently  shapes  the  outward  life. 

(7)  Jas.  2:  14,  18-24,  R-V. — "What  doth  it  profit,  my  brethren,  if 
a  man  say  he  hath  faith,  but  have  not  works  ?  can  that  faith  save  him  ? 
.  .  .  Yea,  a  man  will  say.  Thou  hast  faith,  and  I  have  works:  shew 
me  thy  faith  apart  from  thy  works,  and  I  by  my  works  will  shew  thee  my 
faith.  Thou  believest  that  God  is  one;  thou  doest  well:  the  devils  also 
believe,  and  shudder.     But  wilt  thou  know,  O  vain  man,  that  faith  apart 


Justification  319 

from  works  is  barren  ?  Was  not  Abraham  our  father  justified  by  works, 
in  that  he  offered  up  Isaac  his  son  upon  the  altar  ?  Thou  seest  that  faith 
wrought  with  his  works,  and  by  works  was  faith  made  perfect;  and  the 
scripture  was  fulfilled  which  saith,  And  Abraham  believed  God,  and  it 
was  reckoned  unto  him  for  righteousness;  and  he  was  called  the  friend 
of  God.     Ye  see  that  by  works  a  man  is  justified,  and  not  by  faith." 

SE VENTH  PR 0 POSITION:      Th%  faith  that  one  says  hi  has,  but 

which  does  not  manifest  itself  in  action  along  the  line  of  the  faith 

professed,  xoill  not  justify.      The  faith  that  justifies  is  the  real 

faith  that  leads  to  action  accordant  loith  the  truth  professed. 

We  are  justified   simply  upon  faith,  but  it  must  be  a   real 

faith.      "  We  are  justified  by  faith  without  works,  but  we  are  not 

justified  by  a  faith  that  is  without  works."     The  faith  which  God 

sees  and  upon  which  He  justifies,  leads  inevitably  to  works  which 

man  can  see.     God  saw  the  faith  of  Abraham  and  counted  it  to 

him  for  righteousness,  but  the  faith  God  saw  was  real  and  led 

Abraham  to  works  that  all  could  see  and  which  proved  his  faith. 

The  proof  to  us  of  the  faith  is  the  works,  and  we  know  that  he 

that  does  not  work  has  not  justifying  faith. 

We  must  not  lose  sight  of  the  truth  which  Paul  emphasizes 
against  legalism  on  the  one  side — that  we  are  justified  on  the 
simple  condition  of  a  real  faith  in  Christ.  We  must  not  lose 
sight  of  the  truth  which  James  emphasizes  against  antinomian- 
ism  on  the  other  side — that  it  is  only  the  faith  that  proves  its 
genuineness  by  works,  that  justifies.  To  the  legalist,  who  is 
seeking  to  do  something  to  merit  justification,  we  must  say  "stop 
working  and  believe  on  Him  that  justifieth  the  ungodly."  (Rom. 
4:5.)  To  the  antinomian,  who  is  boasting  that  he  has  faith  and 
is  justified  by  it,  but  who  does  not  show  his  faith  by  his  works, 
we  must  say  "  what  doth  it  profit,  if  a  man  say  he  hath  faith,  but 
have  not  works  ?  Can  that  faith  save  him.  (Jas.  2:14,  R.V.)  We 
are  justified  by  faith  alone,  but  we  are  justified  by  that  faith 
alone  that  works. 

(8)     Rom.  4:25 — "Who  was  delivered  for  our  offences,  and  was 
raised  again  for  (because  of)  our  justification." 

EIGHTH  PROPOSITION:     Jesus   was  raised   because  of   our 
justification. 

This  does  not  mean  that  Jesus  was  raised  in  order  that  we 
might  be  justified.     We  were  already  justified  by  His  death.    Be- 


320  What  the  Bible  Teaches 

cause  we  were  thus  reckoned  righteous  God  raised  Jesus  from  the 
dead  and  thus  declared  us  justified.  The  resurrection  of  Jesus 
Christ  is  the  proof  that  God  has  accepted  the  sacrifice  for  us 
which  He  made.  Jesus  rose  as  our  representative.  In  raising 
Him  God  declared  Him  accepted  and  us  accepted  in  Him. 

(9)  I  Cor.  6:  11,  R.V, — "And  such  were  some  of  you:  but  ye  were 
washed,  but  ye  were  sanctified,  but  ye  wQvejtistified  in  the  name  of  the 
Lord  Jesus  Christ,  and  in  the  Spirit  of  our  God." 

NINTH  PROPOSITION:  We  are  justified  in  the  name  of  the 
Lord  Jesus  Christ  and  in  the  Spirit  of  our  God — i.  e. ,  on  the 
ground  of  what  Jesus  is  and  did,  and  on  the  condition  of  our 
union  icith  Him,  and  also  on  the  conditio7i  of  our  union  with  the 
Spirit  of  God. 

ni.    The  Extent  of  Justification. 

(i)  Acts  13:  39,  R.V. — "  And  by  him  (Greek:  in  him)  every  one  that 
believeth  is  justified /r^'w  all  things,  from  which  ye  could  not  be  justi- 
fied by  the  law  of  Moses." 

FIRST  PROPOSITION:  In  Christ  every  one  that  believeth  is 
Justified  fr 0771  all  thi7igs. 

The  whole  account  against  the  believer  is  wiped  out. 
God  has  absolutely  nothing  which  He  reckons  against  the 
believer  in  Jesus  Christ. 

(Compare  Rom.  8:  i,  33,  34,  R.V.— "There  is  therefore  now  no  con- 
demnation to  them  which  are  in  Christ  Jesus.  .  .  .  lV7to  shall  lay 
anything  to  the  charge  of  God's  elect  ?  It  is  God  that  justifieth;  who 
is  he  that  shall  condemn  ?  It  is  Christ  that  died,  yea  rather,  that  was 
raised  from  the  dead,  who  is  at  the  right  hand  of  God,  who  also  maketh 
intercession  for  us." ) 

(2)  2  Cor.  5:21—"  For  he  hath  made  him  to  be  sin  for  us,  who 
knew  no  sin;  that  ive might  be  made  the  righteousness  of  God  in  him.'^ 

Phil.  3:9,  R.V. — "That  I  may  gain  Christ,  and  be  found  in  him, 
not  having  a  righteousness  of  mine  own,  even  that  which  is  of  the  law, 
but  that  which  is  through  faith  in  Christ,  the  righteousness  which  is  of 
God  by  (upon)  faith." 

SECOND  PROPOSITION:  The  believer  is  7nade  the  righteous- 
ness of  God  m  Christ.  He  has  a  righteousness  not  of  his  aim, 
but  a  ^* righteousness  lohich  is  of  God  upon  faith.'''' 


Justification  321 

(Compare  Rom.  3:  21,  22 — "  But  now  the  righteousness  of  God  with- 
out the  law  is  manifested,  being  witnessed  by  the  law  and  the  prophets, 
even  the  righteousness  of  God  which  is  by  faith  of  Jesus  Christ  unto 
all  and  upon  all  them  that  believe;  for  there  is  no  difference.") 

There  has  been  an  absolute  interchange  of  positions  between 
Christ  and  the  justified  believer.  Christ  took  our  place,  the 
place  of  the  curse  (Gal.  3:  13).  He  was  made  sin  (2  Cor.  5:  21). 
God  reckoned  Him  a  sinner  and  dealt  with  Him  as  a  sinner  (Is. 
53:  6;  Matt.  27;  46).  And  when  we  are  justified  we  step  into 
His  place — the  place  of  acceptance.  We  are  made  the  righteous- 
ness of  God  in  Him. 

To  be  justified  is  more  than  to  be  forgiven.  Forgiveness  is 
negative,  the  putting  away  of  sin.  Justification  is  positive,  the 
reckoning  of  positive  and  perfect  righteousness  to  one.  Jesus 
Christ  is  so  united  to  the  believer  that  God  reckons  our  sins  to 
Him.  The  believer  is  so  united  to  Christ  that  God  reckons  His 
righteousness  to  us.  God  sees  us  in  Him  and  reckons  us  as 
righteous  as  He  is.  When  Christ's  work  in  us  is  completed  we 
will  be  in  actual  fact  what  we  are  already  in  God's  reckoning. 

I  Jno.  3:  2 — "  Beloved,  now  are  we  the  sons  of  God,  and  it  doth 
not  yet  appear  what  we  shall  be:  but  we  know  that,  when  he  shall 
appear,  we  shall  be  like  him;  for  we  shall  see  him  as  he  is." 

But  our  present  standing  before  God  is  absolutely  perfect, 
though  our  present  state  may  be  far  below  this. 

Jno.  17:  23 — "I  in  them,  and  thou  in  me,  that  they  may  be  made 
perfect  in  one;  and  that  the  world  may  know  that  thou  hast  sent  me, 
and  hast  loved  them ^  as  thou  hast  loved  me.''' 

"  Near,  so  very  near  to  God, 
Nearer  I  cannot  be. 
For  in  the  person  of  His  Son 
I'm  just  as  near  as  He. 

•*  Dear,  so  very  dear  to  God, 
Dearer,  I  cannot  be; 
For  in  the  person  of  His  Son 
I'm  just  as  dear  as  He." 

IV.    The  Time  of  Justification. 

Acts  13:  39,  R.V. — "And  by  him  every  one  that  believeth  is  jus- 
tified from  all  things,  from  which  ye  could  not  be  justified  by  the  liiw 
of  Moses." 


322  What  the  Bible  Teaches 

PROPOSITION:     In  Christ  every  believer  is  justified  from  aU 
things. 

The  moment  a  man  believes  in  Christ,  that  moment  he  be- 
comes united  to  Christ,  and  God  reckons  the  righteousness  of 
God  to  Him. 

T.    The  Results  of  Justification. 

(i)  Rom.  5:  I  (See  R.V.  and  Am.  Ap.) — "Therefore  being  justi- 
fied by  faith,  we  have  peace  with  God  through  our  Lord  Jesus  Christ." 

FIRST  PROPOSITION:     Being  justified  by  faith,  we  have  peace 
with  God  through  our  Lord  Jesus  Christ. 

The  enmity  between  the  sinner  and  God  is  put  away  by  the 
cross  (Eph  2:  14-17;  Col,  1:20-22),  and  the  moment  the  sinner 
believes  in  Christ  he  is  justified  and  has  peace  with  God 
through  our  Lord  Jesus  Christ.  He  may  not  yet  know  he  has 
"peace  with  God,"  and  so  will  not  have  "the  peace  of  God." 
"  Peace  with  God  "  has  to  do  with  our  standing;  "the  peace  of 
God  "  has  to  do  with  our  state. 

(2)  Rom.  8:  33,  34 — "Who  shall  lay  anything  to  the  charge  of 
God's  elect  ?  It  is  God  that  justifieth.  Who  is  he  that  condemneth  ? 
It  is  Christ  that  died,  yea  rather,  that  is  risen  again,  who  is  even  at 
the  right  hand  of  God,  who  also  maketh  intercession  for  us." 

SECOND  PROPOSITION:  No  one  can  lay  anything  to  the 
charge  of  the  justified  man.  It  is  God,  the  great  Judge,  whojusti' 
jies;  no  one  can  condemn. 

(Compare  Rom.  8:  i,  R.V. — "There  is  therefore  now  no  condem- 
nation to  them  who  are  in  Christ  Jesus.") 

The  believer  in  Christ  is  made  secure  against  all  condemna- 
tion by  the  death,  resurrection,  ascension  and  intercession  of 
Christ.  When  the  death  of  Christ  ceases  to  satisfy  God  regard- 
ing sin,  and  when  the  intercession  of  Christ  ceases  to  prevail 
with  God,  then  the  justified  man  can  be  condemned  and  not  till 
then. 

{3)  Tit.  3:  7,  R.V. — "  That,  being  justified  by  his  grace,  we  might 
be  made  heirs  according  to  the  hope  of  eternal  life." 

THIRD  PROPOSITION:     Being  justified  by  God: s  grace,  we  are 
made  heirs  according  to  the  hope  of  eternal  life. 


Justification  323 

(4)  Rom.  5:  9,  R.V.,  Marg. — "Much  more  then,  being  now  justi- 
fied in  his  blood,  shall  we  be  saved  from  the  wrath  of  God  through 
him." 

FO  UR  TH  PR  0 POSITION:  Being  justified  in  Christ' «  blood  W4 
shall  be  saved  from  the  coming  wrath  of  God. 

All  who  are  justified  through  faith  in  Jesus  Christ  will  have 
no  part  in  that  long-restrained  wrath  of  God  that  is  soon  to  burst 
upon  an  apostate  world. 

(Compare  Jno.  5:24,  R.V. — "Verily,  verily,  I  say  unto  you,  He 
that  heareth  my  word,  and  believeth  on  him  that  sent  me,  hath  eternal 
life,  and  cometh  not  into  judgment^  but  hath  passed  out  of  death  into 
lifer) 

Judgment  regarding  sin  is  past  for  the  believer.  His  sin 
has  been  already  judged  and  punished  in  the  death  of  Christ. 

I  Pet.  2:  24 — "  Who  his  own  self  bare  our  sins  in  his  own  body  on 
the  tree,  that  we,  being  dead  to  sins,  should  live  unto  righteousness: 
by  whose  stripes  ye  were  healed." 

Gal.  3:  13 — "Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us:  for  it  is  written,  Cursed  is  every  one  that 
hangeth  on  a  tree." 

The  only  judgment  that  awaits  the  believer  is  a  judgment 
for  rewards  according  as  his  works  have  been  good  or  worthless. 
(2  Cor.  5:  10;  1  Cor.  3:  11-15.) 

(5)  Rom.  8:  30 — "Moreover,  whom  he  did  predestinate,  them  he 
also  called:  and  whom  he  called,  them  he  also  justified:  and  whom  he 
justified,  them  he  also  glorified." 

FIFTH  PROPOSITION:  The  one  God  justifies  He  will  also 
glorify.  God  has  already  glorified  in  His  own  thought  and  pur- 
pose those  whom  He  has  justified. 

(6)  Rom.  5: 16,  17,  R.  V. — "And  not  as  through  one  that  sinned, 
so  is  the  gift:  for  the  judgment  came  of  one  unto  condemnation, 
but  the  free  gift  came  of  many  trespasses  unto  justification.  For 
if,  by  the  trespass  of  the  one,  death  reigned  through  the  one;  much 
more  shall  they  that  receive  the  abundance  of  grace  and  of  the  gift 
of  righteousness  reign  in  life  through  the  one,  even  Jesus  Christ." 

SIXTH  PROPOSITION:  Those  who  are  justified  shall  reign  in 
life  through  the  one^  even  Jesus  Christ, 


CHAPTER  VI 

THE  NEW  BIRTR 

I.    What  Is  the  New  Birth] 

(i)    2  Cor.  5:  17 — "Therefore  if  any  man  be  in  Christ,  he  is  a  new 
creature:  old  things  are  passed  away;  behold,  all  things  are  become  new." 
Gal.  6:  15 — "  For  in  Christ  Jesus  neither  circumcision  availeth  any 
thing,  nor  uncircumcision,  but  a  new  creature." 

FIRST  PROPOSITION:     The  Neio  Birth  is  a  new  creation. 

(2)  I  Jno.  3:  14,  R.V. — "We  know  that  we  have  passed  out  oj 
death  into  life,  because  we  love  the  brethren.  He  that  loveth  not 
abideth  in  death." 

Eph.  2:  I,  4,  5,  R.V. — "  And^^w  did  he  quicken,  when  ye  were  dead 
through  your  trespasses  and  ^  sins.  .  .  .  But  God  being  rich  in 
mercy,  for  his  great  love  wherewith  he  loved  us,  even  when  we  were 
dead  through  our  trespasses,  quickened  us  together  with  Christ  (by 
grace  have  ye  been  saved)." 

SECOND  PROPOSITION:  The  Neio  Birth  is  a  passing  out  or 
death  into  life,  the  impartation  of  life  to  men  dead  through  tres- 
passes and  sins. 

Note  1. — It  is  evident  that  Baptism  is  not  the  New  Birth.  The 
language  used  above  does  not  fit  baptism.  One  of  the  passages  given 
(Gal.  6:  15)  expressly  contrasts  the  New  Birth  with  an  outward  cere- 
monial. 

The  same  thing  is  evident  from  i  Cor.  4:  15 — "  For  though  ye  have 
ten  thousand  instructors  in  Christ,  yet  have  ye  not  many  fathers:  for  in 
Christ  Jesus  I  have  begotten  you  through  the  gospel."  Here  Paul  tells 
the  saints  in  Corinth  that  he  had  begotten  them  again.  If  Baptism  were 
the  New  Birth  this  must  mean  that  Paul  had  baptized  them.  But  in  i 
Cor.  i:  14,  17  ("I  thank  God  that  I  baptized  none  of  you,  but  Crispus 
and  Gains:  .  .  .  For  Christ  sent  me  not  to  baptize,  but  to  preach  the 
gospel:  not  with  wisdom  of  words,  lest  the  cross  of  Christ  should  be  made 
of  none  effect  "),  Paul  says  he  had  not  baptized  them.  Clearly  the  New 
Birth  is  not  Baptism. 

That  Baptism  is  not  the  New  Birth  is  clear  also  from  Acts  8:  13, 
ao-23 — "Then  Simon  himself  believed  also:  dindv/htnhQ -was  baptized^ 


The  New  Birth  325 

he,  icoftfnre'i  with  Philip,  and  wondered,  beholding  the  miracles  and 
sigrrs  which  were  done.  .  .  .  But  Peter  said  unto  him,  Thy  money 
perish  with  thee,  because  thou  hast  thought  that  the  gift  of  God  may  be 
purchased  with  money.  Thou  hast  neither  part  nor  lot  in  this  matter: 
for  thy  heart  is  not  right  in  the  sight  of  God.  Repent  therefore  of  this  thy 
wickedness,  and  pray  God,  if  perhaps  the  thought  of  thine  heart  may  be 
forgiven  thee.  Fori  perceive  that //z^/^  art  in  the  gall  of  bitterness.^  and  in 
the  bond  of  iniouity."  In  this  passage  we  are  told  that  Simon  was  "bap- 
tized," but  that  he  was  "  in  the  gall  of  bitterness  and  bond  of  iniquity," 
and  bound  for  perdition.  Compare  also  Luke  23:  43 — "  And  Jesus  said 
unto  him.  Verily  I  say  unto  thee.  To-day  shalt  thou  be  with  me  in  para- 
dise," with  Jno.  3:  3,  5 — "Jesus  answered  and  said  unto  him,  Verily, 
verily,  I  say  unto  thee.  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God.  .  .  .  Jesus  answered,  Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God." 

Question:  If  Baptism  is  not  the  New  Birth,  to  what  does  the 
word  water  in  Jno.  3 :  5  refer  ? 

Answer:  Let  us  look  elsewhere  and  see  what  are  the  agents 
and  instruments  by  which  the  work  of  regeneration  is  wrought: 

I  Pet.  i:  23 — "  Being  born  again,  not  of  corruptible  seed,  but  of  in- 
corruptible, by  the  word  of  God,  which  liveth  and  abideth  for  ever." 

Jas.  i:  18 — "  Of  his  own  will  begat  he  us  with  the  word  of  truth, 
that  we  should  be  a  kind  of  first  fruits  of  his  creatures." 

I  Cor.  4:  15 — "For  though  ye  have  ten  thousand  instructors  in 
Christ,  yet  have  ye  not  many  fathers:  for  in  Christ  Jesus  I  have  be- 
gotten you  through  the  gospel." 

Tit.  3:  5 — "  Not  by  \Yorks  of  righteousness  which  ye  have  done,  but 
according  to  his  mercy  he  saved  us,  by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost." 

In  these  passages  we  see  that  regeneration  is  wrought  by 
the  word  of  God  and  Spirit  of  God.  We  are  born  again  by  the 
word  of  God  and  the  Spirit  of  God.  Now  in  Jno.  3:  5  ("Jesus 
answered,  Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born 
of  water  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
God"),  we  have  the  Spirit.  Can  the  "  water  "  be  taken  to  mean 
"the  word"  without  forcing  the  language?  Compare  Eph.  5: 
25,  26 — "Husbands,  love  your  wives,  even  as  Christ  also  loved 
the  Church,  and  gave  himself  for  it;  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  the  word. "  It  has  been 
said  that  the  Greek  word  translated  "  word  "  here  in  Ephesians, 
is  a  different  word  from  the  word  translated  "word"  when  the 
Word  of  God  is  spoken  of.     But  see  1  Pet.  1 :  25.     Here  the  same 


326  What  the  Bible  Teaches 

Greek  word  that  is  translated  "word"  in  Eph.  5:  26,  is  used 
twice  of  "the  Word  of  God,"  and  that,  too,  in  direct  connection 
with  regeneration  by  the  Word.  See  also  Jno.  15:  3 — "Now 
ye  are  clean  throtigh  the  word  which  I  have  spoken  unto  you." 
See  also  Jno.  17:  17 — "  Sanctify  them  through  thy  truth:  thy  word 
is  truth."  

But  some  may  ask  why  did  not  Jesus  say  plainly,  without  a 
figure,  "Except  a  man  be  born  of  the  word  and  the  Spirit"? 
The  answer  to  this  is  very  simple.  The  whole  passage  is  highly 
figurative.  The  word  translated  "the  Spirit"  is  itself  figura- 
tive: means  literally  "wind  "  and  is  without  the  definite  article. 
Literally  translated  the  passage  would  read,  "  Except  any  one  be 
begotten  out  of  water  and  wind."  In  this  the  wind  symbolizes 
the  vivifying  element,  the  Holy  Spirit.  (Compare  Ezek.  37:  9,  10.) 
Naturally,  therefore,  "the  water"  symbolizes  the  cleansing  ele- 
ment, the  "word."  (Compare  Jno.  15:  3.)  The  passage  thus 
reduced  to  unfigurative  language  would  read,  ' '  Except  any  man  be 
born  of  the  word  of  God  and  the  Spirit  of  God."  Thus  we  would 
have  Jesus  teaching  the  doctrine  afterwards  taught  by  Paul  and 
James  and  Peter.    (1  Cor.  4:  15;  Tit.  3:  5;  Jas.  1:  18;  1  Pet.  1:23.) 

Another  interpretation  is  suggested.  This  takes  both  water 
and  wind  as  symbols  of  the  Spirit,  the  one  setting  forth  His 
cleansing  work,  the  other  His  quickening  work.  It  matters  very 
little,  so  far  as  Bible  doctrine  is  concerned,  which  interpretation 
we  accept:  for  whether  or  not  the  doctrine  that  men  are  begotten 
again  by  the  Word  is  found  here,  it  certainly  is  found  elsewhere. 
(Jas.  1:  18;  1  Pet.  1:  23;  1  Cor.  4:  15.)  And,  if  the  cleansing 
work  of  the  Spirit  is  not  found  here,  it  is  found  elsewhere. 
Indeed,  whatever  work  you  find  attributed  to  the  Holy  Spirit  in 
the  Bible,  you  will  also  find  attributed  to  the  Word.  This  is  due 
to  the  fact  that  the  Spirit  works  through  the  Word.  The  Word 
is  the  Sword  of  the  Spirit.     (Eph.  6:  17.) 

If  it  is  still  insisted  that  the  water  here  refers  to  Baptism, 
it  is  still  evident  that  mere  water  Baptism  is  not  regeneration,  for 
the  passage  says,  "Except  a  man  be  born  of  water  and  thb 
Spirit," 

In  any  case,  it  is  clear  that  Baptism  is  not  the  New  Birth. 

Note  2. — It  is  also  evident  that  the  New  Birth  is  not  a  mere  out* 
ward  change  of  conduct.    The  language  used  above  does  not  fit  this. 


The  New  Birth  327 

{3)  Rom.  12:  2. — "And  be  not  conformed  to  this  world:  but  be  ye 
transformed  by  the  renewing  of  your  mind,  that  ye  may  prove  what 
M  that  good,  and  acceptable,  and  perfect  will  of  God."  Compare  Tit. 
3:  5 — "  Not  by  works  of  righteousness  which  we  have  done,  but  accord- 
ing to  his  mercy  he  saved  us,  by  the  washing  of  regeneration,  and  re- 
newing oiihe.  Holy  Ghost." 

THIRD  PR  OPOSITION:  The  New  Birth  is  a  making  anew  of  the 
mind. 

The  word  for  mind  here  includes  thoughts,  feelings  and 
purposes. 

(4)  2  Pet.  i:  4,  R.V. — "Whereby  he  hath  granted  unto  us  his 
precious  and  exceeding  great  promises;  that  through  these  ye  may  be- 
come partakers  of  the  divine  nature,  having  escaped  from  the  corrup- 
tion  that  is  in  the  world  by  lust." 

FO  UR  TH  PR  OPOSITION:  The  New  Birth  is  the  impartation  of 
a  new  nature,  even  God's  own  nature,  to  the  one  who  is  begotten 
again. 

The  natural  or  unregenerate  man  is  intellectually  blind  to  the 
truth,  "the  things  of  the  Spirit"  (1  Cor.  2:  14),  corrupt  in  his 
affections  (Gal.  5:  19,  20,  21),  perverse  in  his  will  (Rom.  8:  7). 
This  is  the  condition  of  every  unregenerate  man,  no  matter  how 
cultured,  refined  or  outwardly  moral  he  may  be.  (See  Chapter 
on  Present  Standing  before  God  and  Condition  of  Men  outside  of 
the  Redemption  that  is  in  Christ  Jesus.)  In  the  New  Birth  God 
imparts  to  us  His  own  wise  and  holy  nature,  a  nature  that  thinks 
as  God  thinks  (Col.  3:  10),  feels  as  God  feels,  wills  as  God  wills. 
(1  Jno.  3: 14;  4:  7,  8.)  "  Old  things  are  passed  away,  behold  they 
are  become  new."  (2  Cor.  5: 17,  R.V.)  Compare  Ezek.  36:  26,  27: 
*'  A  new  heart  also  will  I  give  you,  and  a  new  spirit  will  I  put 
within  you:  and  I  will  take  away  the  stony  heart  out  of  your 
flesh,  and  I  will  give  you  a  heart  of  flesh.  And  I  will  put  my 
Splint  within  you,  and  cause  you  to  walk  in  my  statutes,  and  ye 
shall  keep  my  judgments,  and  do  them." 

The  New  Birth  is  a  most  desirable  and  glorious  experience. 
Just  to  think  that  the  All  Holy  God  comes  to  men  sunken  in  sin, 
dead  through  trespasses  and  sins,  the  vilest  of  sinners,  blind,  cor- 
rupt, perverse,  and  imparts  to  them  His  own  wise,  holy  and  glori- 
ous nature.  The  doctrine  of  the  New  Birth  is  one  of  the  most 
precious  and  inspiring  in  the  Word  of  God. 


328  What  the  Bible  Teaches 

n.    The  Results  of  the  New  Birth. 

(i)  I  Cor.  3:  16 — "  Know  ye  not  that  ye  are  the  templeof  God,  and 
that  the  Spirit  of  God  dwelleth  in  you?  " 

1  Cor.  6:  19 — "What !  know  ye  not  that  your  body  is  the  temple  of 
the  Holy  Ghost  which  is  in  you,  which  ye  have  of  God,  and  ye  are  not 
your  own  ? " 

FIRST  PROPOSITION:  The  Regenerated  Man  is  a  temple  of 
God;  the  Spirit  of  God  dwelleth  iyi  him. 

When  anyone  submits  himself  to  the  regenerating  work  of 
the  Holy  Spirit,  the  Holy  Spirit  takes  up  His  abode  in  Him. 

(2)  Rom.  8:  9—"  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so 
be  that  the  Spirit  of  God  dwell  in  you.  Now  if  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his." 

SECOND  PROPOSITION:  The  Regenerated  Man  is  not  in  the 
flesh,  but  in  the  Spirit — i.  e. ,  the  flesh  is  not  the  sphere  in  tohich 
he  thinks,  feels,  lives  and  acts:  on  the  other  hand,  the  Spirit  is 
the  sphere  in  which  he  thinks,  feels,  lives  and  acts. 

Note. — While  the  regenerated  man  is  not  in  the  flesh,  he  still  has 
the  flesh.  Gal.  5:  16,  17 — "This  I  saj'  then.  Walk  in  the  Spirit,  and  ye 
shall  not  fulfill  the  lust  of  the  flesh.  For  the  flesh  lusteth  against  the 
Spirit,  and  the  Spirit  against  the  flesh:  and  these  are  contrary  the  one  to 
the  other;  so  that  ye  cannot  do  the  things  that  ye  would."  The  new  na- 
ture received  in  regeneration  does  not  expel,  destroy  nor  eradicate  the  old 
nature.  The  two  exist  side  by  side.  The  old  nature  is  present,  but  its 
deeds  are  to  be  put  to  death  through  the  Spirit.  Rom.  8:  13 — "  For  if  ye 
live  after  the  flesh,  ye  shall  die:  but  if  ye  through  the  Spirit  do  mortify 
the  deeds  of  the  body,  ye  shall  live."  The  flesh  is  present  but  we  are  not 
under  its  dominion.  It  is  said  by  some  that  "Gal.  5:  17  represents  a 
lower  experience,  but  in  Rom.  8  we  get  a  higher  experience  when  the 
carnal  nature  is  eradicated."  But  in  Rom.  8:  12,  13,  we  see  the  flesh  still 
present  but  triumphed  over. 

(3)  Rom.  8:  2 — "  For  the  law  of  the  Spirit  of  life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death." 

THIRD  PROPOSITION:  The  Regenerated  Man  is  made  free 
from  the  law  of  sin  and  death. 

What  the  law  of  sin' and  death  is  we  see  in  Rom.  7:  14-24: 

"  For  we  know  that  the  law  is  spiritual:  but  I  am  carnal,  sold  under 
sin.  For  that  which  I  do,  I  allow  not:  for  what  I  would,  that  do  I  not; 
but  what  I  hate,  that  do  I.  If  then  I  do  that  which  I  would  not,  I 
consent  unto  the  law  that  it  is  good.     Now  then  it  is  no  more  I  that  do 


The  New  Birth  329 

it,  but  sin  that  dwelleth  in  me.  For  I  know  that  in  me  (that  is,  in  my 
flesh),  dwelleth  no  good  thing:  for  to  will  is  present  with  me;  but  how 
to  perform  that  which  is  good  I  find  not.  For  the  good  that  I  would, 
I  do  not:  but  the  evil  which  I  would  not,  that  I  do.  Now  if  I  do  that 
I  would  not,  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me.  I 
find  then  a  law,  that,  when  I  would  do  good,  evil  is  present  with  me. 
For  I  delight  in  the  law  of  God  after  the  inward  man:  But  I  see  an- 
other law  in  my  members,  warring  against  the  law  of  my  mind,  and 
bringing  me  into  captivity  to  the  law  of  sin  which  is  my  members.  O 
wretched  man  that  I  am  !  who  shall  deliver  me  from  the  body  of  this 
death  ?" 

After  regeneration  the  law  still  vs^orks,  but  the  higher  "law 
of  the  Spirit  of  Life  "  comes  in  and  sets  us  free  from  its  power. 
Whereas  in  man  merely  awakened  by  law,  the  ' '  law  of  sin  and 
death  "  gets  a  perpetual  victory,  in  the  regenerate  man  the  law  of 
*'  the  Spirit  of  life  in  Christ  Jesus  "  gets  the  perpetual  victory. 

(4)  Rom.  12:  2,  R.V. — "And  be  not  fashioned  according  to  this 
world:  but  be  ye  transformed  by  the  renewing  of  your  mind,  that  ye 
may  prove  what  is  the  good  and  acceptable  and  perfect  will  of  God." 

FOURTH  PROPOSITION:  The  Regenerated  Man  is  outwardly 
transformed  by  the  inward  renewirig  of  his  mind  so  that  he  is  no 
longer  fashioned  according  to  this  world. 

Note. — The  regenerated  man,  however,  does  not  at  once  manifest 
perfectly  that  of  which  he  has  the  germ  in  himself.  He  begins  as  a  babe 
andmustgrow:  i  Pet.  2:  2— "As  newborn  babes,  desire  the  sincere  milk 
of  the  word,  that  ye  may  grow  thereby."  Eph.  4:  13-15 — "Till  we  all 
come  in  the  unity  of  the  faith,  and  of  the  knowledge  of  the  Son  of  God, 
unto  a  perfect  man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ:  That  we  henceforth  be  no  more  children,  tossed  to  and  fro,  and 
carried  about  with  every  wind  of  doctrine,  by  the  sleight  of  men,  and  cun- 
ning craftiness,  whereby  they  lie  in  wait  to  deceive;  but  speaking  the 
truth  in  love,  may  grow  up  into  him  in  all  things,  which  is  the  head,  even 
Christ,"     The  new  life  must  be  fed  and  developed. 

(5)  Col.  3:  10,  R.V. — "  And  have  put  on  the  new  man,  which  is  be- 
ing renewed  unto  knowledge  after  the  image  of  him  that  created  him." 

FIFTH  PROPOSITION:  The  Regenerated  Man  is  being  made 
anew  into  the  likeness  of  his  Creator  in  knowledge. 

This  result  of  the  new  birth  is  a  progressive  process.  The 
mind  of  the  believer  is  brought  day  by  day  into  conformity  with 
that  of  God. 


330  What  the  Bible  Teaches 

(6)  Rom.  8:  5 — "  For  they  that  are  after  the  flesh  do  mind  the 
things  of  the  flesh;  but  they  that  are  after  the  Spirit  the  things  of  the 
Spirit." 

SIXTH  PR  OPOSITION:  The  Regenerated  Man  minds  the  things 
of  the  Spirit — i.  e. ,  he  directs  his  mind  toward  the  things  of  the 
Spirit;  sets  his  thoughts,  affections  and  purposes  upon  them. 

(7)  I  Jno.  5:  I — "  Whosoever  believeth  that  Jesus  is  the  Christ  is 
bom  of  God:  and  every  one  that  loveth  him  that  begat  loveth  him  also 
that  is  begotten  of  him." 

SE  VENTH  PR  OPOSITION:  The  Regenerated  Man  believes  that 
Jesus  is  the  Christ. 

Of  course  the  faith  that  John  here  speaks  of  is  a  faith  that 
is  real — i.  e.,  a  faith  that  enthrones  Jesus  as  Christ  in  the  heart. 

Compare  Matt.  16:  16,  17 — "And  Simon  Peter  answered  and  said, 
thou  art  the  Christ,  the  Son  of  the  Hving  God.  And  Jesus  answered 
and  said  unto  him,  Blessed  art  thou,  Simon  Bar-jona:  for  flesh  and 
blood  hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in  heaven." 
Jno.  i:  12,  13 — "  But  as  many  as  received  him,  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them  that  believe  on  his  name: 
which  were  bom,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  but  of  God." 

(8)  I  Jno.  5:  4,  R.V. — "  For  whatsoever  is  begotten  of  God  over- 
cometh  the  world:  and  this  is  the  victory  that  hath  overcome  the  world, 
even  our  faith." 

EIGHTH  PROPOSITION:     The  Regenerated  Man  overcomes  the 
world. 

The  world  is  at  variance  with  God,  it  lieth  in  the  evil  one 
(1  Jno.  5:  19),  and  it  is  constantly  exercising  a  power  to  draw  the 
believer  into  disobedience  to  God  (See  context,  1  Jno.  5 :  3),  but 
the  one  born  of  God  by  the  power  of  faith  gets  the  victory  over 
the  world. 

(9)  I  Jno.  3:  9,  R.V.  (see  Greek) — "  Whosoever  is  begotten  of  God 
doeth  no  (is  not  doing)  sin;  for  his  seed  remaineth  in  him:  and  he  can- 
not sin  (be  sinning),  because  he  is  bom  of  God." 

NINTH  PR  OPOSITION:     In  the  one  born  of  God  the  seed  of  God 
remains,  and  therefore  the  one  born  of  God  does  not  practice  sin. 

Note  1. — What  is  meant  here  by  sin?  Sin  here  is  manifestly 
something  done.     What  kind  of  a  something  done  is  defined  in  v.  4, 


The  New  Birth  331 

•'Transgression  of  the  law  "  or  "lawlessness."  (R.V.),  /.  e.,  such  acts 
as  reveal  disregard  for  the  will  of  God  as  revealed  in  His  word.  Sin 
then  is  here,  a  conscious  intentional  violation  of  the  law  of  God.  The 
regenerate  man  will  not  be  doing  that  which  he  knows  to  be  contrary  to 
the  will  of  God.  He  may  do  that  which  is  contrary  to  God's  will,  but 
which  he  does  not  know  to  be  contrary  to  God's  will.  It  is  not  therefore 
lawlessness.  Perhaps  he  ought  to  have  known  that  it  was  contrary  to 
God's  will,  and  when  he  is  led  to  see  it  he  will  confess  his  guilt  to  God. 
Taking  sin  in  a  broader  sense  than  John  here  takes  it,  it  is  sin. 

Note  2. — The  tense  of  the  verb  here  used  is  the  present,  which 
denotes  progressive  or  continued  action.  The  literal  translation  of  the 
passage  would  be  "  Every  one  begotten  out  of  God,  sin  is  not  doing,  be- 
cause his  seed  in  him  is  remaining;  and  he  cannot  be  sinning,  because 
out  of  God  he  is  begotten."  It  is  not  taught  that  he  never  sins  in  a  single 
act,  but  it  is  taught  that  he  is  not  going  on  sinning,  making  a  practice  of 
sin.     What  his  practice  is  will  appear  under  the  next  head. 

The  one  begotten  of  God  cannot  be  sinning,  because  he  is 
begotten  of  God.  The  new  nature  imparted  in  regeneration 
renders  the  continuous  practice  of  sin  impossible. 

(10)  I  Jno,  2:  29,  R.V. — "  If  ye  know  that  he  is  righteous,  ye  know 
that  every  one  also  that  doeth  righteousness  is  begotten  of  him." 

TENTH  PROPOSITION:     He  that  is  begotten  of  God  practices 
righteousness. 

Here  again  we  have  the  present  tense  (the  present  participle) 
denoting  continuous  action.  It  is  evident  here  that  the  thought 
is  not  that  he  does  righteousness  in  a  single  case,  but  that  he 
makes  a  practice  of  it.  By  righteousness  is  meant  the  perform- 
ance of  such  acts  as  are  conformed  to  the  straight  line  of  God's 
will  revealed  in  His  word.  Righteousness  is  the  habitual  practice 
of  the  one  who  is  begotten  of  God.  He  may  do  individual  acts 
which  are  unrighteous,  but  he  is  a  doer  of  righteousness;  "right- 
eousness "  is  his  practice. 

Note. — The  force  of  the  present  tense  as  indicating  continuous 
action  is  very  evident  in  this  verse.  If  we  took  it  as  referring  to  a  single 
act  the  verse  would  teach  that  everyone  who  does  a  single  righteous  act 
is  begotten  of  God.  Of  course  this  is  not  meant.  It  does  not  refer  to  a 
single  act  of  righteousness,  and  evidently  the  contrasted  passage  (Chap. 
3:  9)  cannot  refer  to  a  single  act  of  lawlessness. 

(11)  I  Jno.  3:  14,  R.V. — "We  know  that  we  have  passed  out  of 
death  into  life,  because  we  love  the  brethren.  He  that  loveth  not 
abideth  in  death." 


332  What  the  Bible  Teaches 

I  Jno.  4:  7,  R.V.— "  Beloved,  let  us  love  one  another:  for  love  is  of 
God;  and  every  one  that  loveih  is  begotten  of  God,  and  knoweth  God." 

ELE  TENTH  PR  OPOSITION:     He  that  is  begotten  of  God  loveth 
the  brethren. 

Question  :     Who  are  meant  by  the  brethren  ? 

Answer:  (1  Jno.  5: 1 — "Whosoever  believeth  that  Jesus  is 
the  Chi-ist  is  begotten  of  God :  and  whosoever  loveth  him  that  begat 
loveth  him  also  that  is  begotten  of  him.'")  Those  who  are  begotten 
of  God.  The  one  who  is  begotten  of  God  loveth  every  other  one 
who  is  begotten  of  God.  The  other  may  be  an  American,  or 
Englishman,  or  Negro,  or  Chinaman;  he  may  be  educated  or 
uneducated,  but  he  is  a  child  of  God  and  a  brother,  and  as  such  an 
object  of  love. 

Question:     What  is  meant  by  love  ? 

Answer:  The  following  verses  (1  Jno.  3:  16-18)  define 
what  John  means  by  love.  It  is  not  mere  emotion  or  sentiment, 
but  that  genuine  desire  for  another's  good  that  leads  to  sacrifice 
for  him — even  the  sacrifice  of  our  own  life  if  necessary.  This  love 
is  the  supreme  result,  evidence  and  test  of  the  New  Birth. 

(12)  2  Cor.  5:  17,  R.V. — *'  Wherefore  if  any  man  is  in  Christ  he  is 
a  new  creature:  the  old  things  are  passed  away:  behold  they  are  be- 
come new." 

TWELFTH  PROPOSITION:  In  the  Regenerated  Man  old  things 
are  passed  away ;  they  are  become  new. 

In  the  place  of  the  old  ideas,  old  affections,  old  purposes, 
old  choices,  are  new  ideas,  new  affections,  new  purposes,  new 
choices. 

(13)  Tit.  3:  5 — *'  Not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy  he  saved  us,  by  the  washing  of  re- 
generation, and  renewing  of  the  Holy  Ghost." 

THIRTEENTH  PROPOSITION:  Through  the  bath  of  regen- 
eration  and  reviewing  of  the  Holy  Spirit  the  regenerated  man  is 
already  saved. 

General  Note. — These  results  of  regeneration  are  also  its  evi- 
dence and  tests,  especially  7,  8,  9,  10,  11.  If  anyone  would  know  whether 
he  has  indeed  been  begotten  again  let  him  inquire,  "  Are  the  facts  stated 
under  7,  8,  9,  10,  11,  true  of  me? " 


The  New  Birth  333 

III.    The  Necessity  of  the  New  Birth. 

(i)  Jno.  3:3 — "Jesus  answered  and  said  unto  him,  Verily,  verily, 
I  say  unto  thee,  Except  a  man  be  born  again,  he  cannot  see  the  kingdom 
of  God.'"' 

FIRST  PROPOSITION:     No  man  can  see  the  Kingdom  of  God 
except  he  be  born  again.      The  necessity  is  universal. 

(2)  Jno.  3:  7 — "  Marvel  not  that  I  said  unto  thee,  ye  must  be  born 
again." 

SECOND  PROPOSITION:     Men  not  only  may  hut  must  be  born 
again.      The  necessity  is  absolute  and  imperatim. 

Nothing  else  will  take  the  place  of  the  New  Birth.  Educa- 
tion, morality,  religion,  orthodoxy,  baptism,  reform — none  of 
these  nor  all  of  them  together  are  sufficient. 

Gal.  6:  15 — "  For  in  Christ  Jesus  neither  circumcision  availeth  any- 
thing, nor  uncircumcision,  but  a  new  creature."  "Ye  must  be  born 
again." 

(3)  Jno.  3:  5,  6 — "Jesus  answered,  Verily,  verily,  I  say  unto  thee. 
Except  a  man  be  born  of  water  and  of  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God.  That  which  is  born  of  the  flesh  is  flesh;  and 
that  which  is  born  of  the  Spirit  is  spirit." 

THIRD   PROPOSITION:     The   reason   why  men  7nust  he   born 
again  is  because  all  one  gets  by  natural  generation  is  '^^ flesh.'' 

What  the  character  of  the  flesh  is  we  learn  from  Paul: 

Gal.  5:  19-21 — "  Now,  the  works  of  the  flesh  are  manifest,  which  are 
these,  adultery,  fornication,  uncleanness,  lasciviousness,  idolatry, 
witchcraft,  hatred,  variance,  emulations,  wrath,  strife,  sedition,  here- 
sies, envyings,  murders,  drunkenness,  revellings,  and  such  like;  of  the 
which  I  tell  you  before,  as  I  have  also  told  you  in  time  past,  that  they 
which  do  such  things  shall  not  inherit  the  kingdom  of  God."  Rom.  8: 
7,  R.V, — "  Because  the  mind  of  the  flesh  is  enmity  against  God;  for  it 
is  not  subject  to  the  law  of  God,  neither  indeed  can  be." 

"The  flesh  "  is  radically  and  essentially  bad.  They  that  are 
in  the  flesh  " cannot  please  God,"  nor  "inherit  the  kingdom  of 
God."  The  flesh  is  incapable  of  improvement.  (Jer.  13:  23.)  What 
man  needs  is  not  to  cultivate  nor  to  improve  the  old  nature,  but 
to  get  a  new  one. 

Matt.  12:33 — "  Either  make  the  tree  good,  and  his  fruit  good;  or 
else  make  the  tree  corrupt,  and  his  fruit  corrupt:  for  the  tree  is  known 
by  his  fruit." 


334  What  the  Bible  Teaches 

IT.    The  Mauner  of  the  Kew  Birth,  or  How  Men  are  Born  Again. 

(i)  Jno.  i:  13 — "  Which  were  born,  not  of  blood,  nor  of  the  will  ol 
the  flesh,  nor  of  the  will  of  man,  but  of  God." 

FIRST  PROPOSITION:  Believers  are  begotten  again — not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  0/ 
God.  The  New  Birth  is  God's  work,  having  its  origin  entirely 
in  God  s  will. 

(2)  Tit.  3:  4,  5 — "  But  after  that  the  k>n'luess  and  love  of  God  our 
Saviour  toward  man  appeared,  not  by  Wuiks  of  righteousness  which 
we  have  done,  but  according  to  his  mercy  he  saved  us,  by  the  washing 
of  regeneration,  and  renewing  of  the  Holy  Ghost." 

Jno.  3:  5,  6— "Jesus  answered.  Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  bom  of  water  and  of  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God.  That  which  is  born  of  the  flesh  is  flesh;  and  that 
which  is  born  of  the  Spirit  is  spirit." 

SECOND  PROPOSITION:  God  begets  men  anew  through  the 
cleansing,  quickening,  renewing  work  of  the  Holy  Spirit. 

(3)  J  as.  i:  18 — "  Of  his  own  will  begat  he  us  with  the  word  of  truth, 
that  we  should  be  a  kind  of  firstfruits  of  his  creatures."  (Compare 
Gol.  i:  5 — "  For  the  hope  which  is  laid  up  for  you  in  heaven,  whereof 
ye  heard  before  in  the  word  of  the  truth  of  the  gospel.  "  ) 

I  Pet.  1:23,  25 — "Being  bom  again,  not  of  corruptible  seed,  but 
of  incorruptible,  by  the  word  of  God,  which  liveth  and  abideth  forever. 
.  .  .  But  the  word  of  God  endureth  for  ever.  And  this  is  the  word 
which  by  the  gospel  is  preached  unto  you." 

THIRD  PROPOSITION:  "  The  tcord  of  Truth  "or  ''The  word 
of  God" — (i.  e.,  the  word  which  is  preached  by  the  gospel) — is 
the  instrument  the  Holy  Spirit  uses  in  regeneration. 

(4)  I  Cor.  4: 15 — "  For  though  ye  have  ten  thousand  instructors  in 
Christ,  yet  have  ye  not  many  fathers;  for  in  Christ  Jesus  I  have  begot- 
ten you  through  the  gospel." 

FO  UR  TH  PR  OPOSITION:  Men,  by  the  preaching  of  the  gospel, 
are  used  0/  God  for  the  regeneration  of  believers. 

(5)  Gal.  3:26 — "For  ye  are  all  the  children  of  God  by  faith  in 
Christ  fesus." 

Jno.  i:  12,  13 — "But  as  many  as  received  him,  to  them  gave  h» 
power  to  become  the  sons  of  God,  e^'en  to  them  that  believe  on  his  name: 
which  were  born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God." 


The  New  Birth  335 

FIFTH  PROPOSITION:     We  become  children  of  God  through 
believing  in  or  receiving  Jesris  Christ. 

This  same  thought  is  illustrated  by  Jesus  in  Jno.  3: 14,  15  by 
a  reference  to  the  brazen  serpent.  These  words  are  an  answer  to 
the  question  of  Nicodemus  "How  can  these  things  be  ?  "  (v.  9.) 
As  the  dying  Israelite,  with  the  poison  of  the  fiery  serpents  cours- 
ing through  his  veins,  was  saved  by  looking  at  the  brazen  serpent 
on  the  pole,  and  had  new  life  coursing  through  his  veins  as  soon 
as  he  looked,  so  we  dying  men,  with  the  poison  of  sin  coursing 
through  our  veins,  are  saved  by  looking  at  Christ  "made  in  the 
likeness  of  sinful  flesh,"  lifted  up  on  the  cross,  and  have  new  life 
coursing  through  our  veins  as  soon  as  we  look.  All  we  have  to 
do  with  our  regeneration  is  to  receive  Christ.  (Compare  2  Cor. 
5: 17 — "  Therefore  if  any  man  be  in  Christ,  he  is  a  new  creature: 
old  things  are  passed  away;    behold  all  things  ai'e  become  new.") 

In  the  New  Birth  the  Word  of  God  is  the  seed ;  the  human 
heart  is  the  soil ;  the  preacher  of  the  Word  is  the  sower,  and  drops 
the  seed  into  the  soil;  God  by  His  Spirit  opens  the  heart  to  re- 
ceive the  seed  (Acts  16: 14);  the  hearer  believes;  the  Spirit  quick- 
ens the  seed  into  life  in  the  receptive  heart;  the  new  Divine  Na- 
ture springs  up  out  of  the  Divine  Word;  the  believer  is  born 
again,  created  anew,  made  alive,  passed  out  of  death  into  life. 


CHAPTER  VIL 

ADOPTION, 

I.    What  Is  AdoptionJ 

(1)  Etymologically  the  word  translated  "adoption"  means 
"the  placing  a  son." 

(2)  In  Greek  usage  outside  of  the  Bible  from  Pindar  and 
Herodotus  down  the  two  words  from  which  the  word  translated 
*' adoption"  is  derived  mean  "an  adopted  son." 

(3)  Scriptural  usage: 

Rom.  9:  4 — "  Who  are  Israelites;  to  whom  pertaineth  the  adoption, 
and  the  glory,  and  the  covenants,  and  the  giving  of  the  law,  and  the 
service  of  God,  and  the  promises." 

(Compare  Ex,  4:22,  23;  Deut,  14:  i;  Is.  43:6;  Jer.  31:9;  Hos.  11: 1.) 
Rom.  8:  15,  23 — "For  ye  have  not  received  the  spirit  of  bondage 
again  to  fear;  but  ye  have  received  the  Spirit  of  adoption  whereby  we 
cry,  Abba,  Father.    .    .    .    And  not  only  they,  but  ourselves  also,  which 
have  the  firstfruits  of  the  Spirit,  even  we  ourselves  groan  within  our- 
selves, waiting  for  the  adoption,  to  wit,  the  redemption  of  our  body." 
Eph.  i:  5 — "  Having  predestinated  us  unto  the  adoption  of  children 
by  Jesus  Christ  to  himself,  according  to  the  good  pleasure  of  his  will." 
Gal.  4:  5—"  To  redeem  them  that  were  under  the  law,  that  ye  might 
receive  the  adoption  of  sons." 

These  are  all  the  passages  in  which  the  word  is  found.  Here 
the  word  means  the  "placing"  or  "adoption"  as  sons.  In  re- 
generation we  receive  the  nature  of  sons  of  God;  in  adoption  we 
receive  the  position  of  sons  of  God.  Regeneration  is  a  change  of 
nature.     Adoption  is  a  change  of  position  or  relation. 

11.    The  Origin  and  Ground  of  Adoption. 

Eph.  i:  3-6,  R.V.— "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  every  spiritual  blessing  in  the 
heavenly  places  in  Christ:  even  as  he  chose  us  in  him  before  the 
foundation  of  the  world,  that  we  should  be  holy  and  without  blemish 
before  him  in  \o\e:  having  foreordained  us  unto  adoption  as  sons 
through  Jesus  Christ  unto  himself,  according  to  the  good  pleasure  of 
his  will,  to  the  praise  of  the  glory  of  his  grace,  which  he  freely  be- 
stowed on  us  in  the  Beloved." 


Adoption  337 

(1)  Adoption  oi'iginates  in  the  eternal,  sovereign,  unmer- 
ited grace  of  God.  Not  because  of  any  merit  seen  or  foreseen  in 
us,  but  because  of  His  own  loving,  gracious  choice,  He  foreor- 
dained us  to  adoption  as  sons.  He  did  not  foreordain  us  to  adop- 
tion as  sons  because  we  were  fit  for  the  place ;  but,  having  fore- 
ordained us  to  adoption  as  sons,  He  makes  us  fit  for  the  place  to 
which  He  has  graciously  foreordained  us. 

(2)  Adoption  is  through  Jesus  Christ — i.  e.,  on  the  ground 
of  what  He  is  and  does.  Because  of  what  His  only  begotten  Son 
is  and  does.  He  adopts  many  to  be  sons. 

m.    The  Recipients  of  Adoption,  or  who  receive  the  Grace  of  Adoption. 

(i)  Gal.  3:  25,  26 — "  But  after  that  faith  is  come,  w<?  are  no  longer 
under  a  schoolmaster,  but  j^  are  all  the  children  of  God  by  faith  in 
Christ  Jesus.''' 

Gal.  4:  4-7 — "  But  when  the  fulness  of  the  time  was  come,  God 
sent  forth  his  Son,  made  of  a  woman,  made  under  the  law,  to  redeem 
them  that  were  under  the  law,  that  we  might  receive  the  adoption  of 
sons.  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his 
Son  into  your  hearts,  crying,  Abba,  Father.  Wherefore  thou  art  no 
more  a  servant,  but  a  son;  and  if  a  son,  then  an  heir  of  God  through 
Christ." 

Jno.  i:  12,  R.V — "  But  as  many  as  received  him,  to  them  gave  he 
the  right  to  become  children  of  God,  even  to  them  that  believe  on  his 
name.''' 

PROPOSITION:  All  those  who  believe  in,  or  receive  Christ 
Jesus,  receive  the  adoption  of  sons — i.  e. ,  they  obtain  a  place  or 
right  as  sons  in  the  family  of  God. 

IV.  The  Time  of  Adoption,  or  when  the  Belierer  receives  his  place  as  a 
Son. 

(i)  Gal.  3:  25,  26 — "  But  after  that  faith  is  come,  we  are  no  longer 
under  a  schoolmaster.  For  ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus." 

4:  6 — ''''  A.nd'be.ca.wseye  are  sons,  God  hath  sent  forth  the  Spirit  of 
his  Son  into  your  hearts,  crying  Abba,  Father." 

I  Jno.  3:  I,  2,  R.V. — "  Behold  what  manner  of  love  the  Father  hath 
bestowed  upon  us,  that  we  should  be  called  children  of  God:  and  such 
we  are.  For  this  cause  the  world  knoweth  us  not,  because  it  knew 
him  not.  Beloved,  now  are  we  children  of  God,  and  it  is  not  yet 
made  manifest  what  we  shall  be.  We  know  that,  if  he  shall  be  mani- 
fested, we  shall  be  like  him;  for  we  shall  see  him  even  as  he  is." 


338  What  the  Bible  Teaches 

FIRST  PROPOSITION:      The  Believer  has  already  received  hU 
place  as  a  son  in  the  family  of  God. 

We  now  have  the  rights  of  sons ;  we  are  not  under  tutors, 
governors  nor  law.     All  things  in  the  house  are  ours. 

(2)  Rom.  8:23 — "And  not  only  they,  but  ourselves  also,  which 
have  the  firstfruits  of  the  Spirit,  even  we  ourselves  groan  within  our- 
selves, waiting  for  the  adoption^  to  wit,  the  redemption  of  our  body." 

SE  COND  PR  OPOSITION:  The  full  working  out  and  manifesta. 
tion  of  our  position  as  sons — the  completion  of  our  placing  aa 
sonSy  our  manifestation  to  the  world  as  sons  of  God — lies  in  the 
future,  and  will  not  he  realized  until  the  body  as  well  as  the  Spirit 
is  redeemed. 

Col.  3:  4,  R.  V. — "  When  Christ,  who  is  our  life,  shall  be  manifested, 
then  shall  ye  also  with  him  be  manifested  in  glory." 

V.  The  Proof  of  our  Adoption,  or  How  we  know  that  we  haye  the  Place 
of  Sons  in  the  Family  of  God. 

(i)  Gal.  3:  23-26,  R.V. — "  For  before  faith  came,  we  were  kept  in 
ward  under  the  law,  shut  up  unto  the  faith  which  should  afterwards  be 
revealed.  So  that  the  law  hath  been  our  tutor  to  bring  us  unto  Christ, 
that  we  might  be  justified  by  faith.  But  now  that  faith  is  come,  we 
are  no  longer  under  a  tutor.  For  ye  are  all  sons  of  God,  through 
faith  in  Christ  Jesus." 

FIRST  PROPOSITION:  We  know  by  the  explicit  statement  of 
God's  Word  that  we  are  no  longer  under  the  tutor,  law,  but  have 
a  place  as  sons  in  the  family  of  God. 

(2)  Gal.  4:  6 — "And  because  ye  are  sons,  God  hath  sent  forth  the 
spirit  of  his  Son  into  your  hearts,  crying,  Abba  Father." 

Rom.  8:  15,  16,  R.V. — "For  ye  received  not  the  spirit  of  bondage 
again  unto  fear;  but  ye  received  the  spirit  of  adoption,  whereby  we  cry, 
Abba,  Father.  The  Spirit  himself  beareth  witness  with  our  spirit,  that 
we  are  children  of  God." 

SECOND  PROPOSITION:  Because  we  are  sons,  God  has  sent 
*he  Spirit  of  His  Son  into  our  hearts.  This  Spirit  of  Christ 
bears  witness  together  with  our  spirit  that  we  are  children  of  God, 
crying,  Abba  Father. 

VI.  The  Results  of  Adoption. 

(i)  Gal.  4:  6 — "  And  because  ye  are  sons,  God  hath  sent  forth  the 
Spirit  of  his  son  into  our  hearts,  crying,  Abba,  Father." 


Adoption  339 

FIRST  PROPOSITION:  God  sends  the  Spirit  of  His  Son  into 
our  hearts,  crying,  Abba,  Father. 

(2)  Rom.  8:  15 — "  For  yc  have  not  received  the  spirit  of  bondage 
again  to  fear;  but  ye  have  received  the  spirit  of  adoption,  whereby  we 
cry,  Abba,  Father." 

SECOND  PROPOSITION:  We  are  delivered  from  bondage  and 
fear,  and  brought  into  filial  trust  in  God. 

(3)  Gal.  4:  4-6:  "  But  when  the  fulness  of  the  time  was  come,  God 
sent  forth  his  Son,  made  of  a  woman,  made  under  the  law,  to  redeem 
them  that  were  under  the  law,  that  we  might  receive  the  adoption  of 
sons.  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his 
Son  into  your  hearts,  crying,  Abba,  Father." 

Gal.  3:  25,  26 — "  But  after  that  faith  is  come,  we  are  no  longer  un- 
der a  schoolmaster,  for  ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus." 

THIRD  PROPOSITION:  We  are  delivered  from  the  bondage 
under  the  law  to  serve  in  the  liberty  of  sons. 

(4)  Rom.  8:  17 — "And  if  children,  then  heirs;  heirs  of  God,  and 
joint  heirs  with  Christ;  if  so  be  that  we  suffer  with  him,  that  we  may 
be  also  glorified  together." 

FOURTH  PROPOSITION:  Having  received  a  place  as  children 
toe  are  made  heirs  of  God  and  joint  heirs  with  Jesus  Christ.  We 
are  made,  heirs  of  all  God  is  and  all  God  has. 


CHAPTER  VIIL 

SANCTinCATION. 
I.    What  does  Sanctiflcation  mean  1 

First  Meaning: 

Lev.  27:  14,  16 — "  And  when  a  man  shall  sanctify  his  house  to  be  holy 
unto  the  Lord,  then  the  priest  shall  estimate  it,  whether  it  be  good  or 
bad:  as  the  priest  shall  esteem  it,  so  shall  it  stand.  .  .  .  And  if  a 
man  shall  sanctify  unto  the  Lord  some  part  of  a  field  of  his  possession, 
then  thy  estimation  shall  be  according  to  the  seed  thereof;  a  homer  of 
barley  seed  shall  be  valued  at  fifty  shekels  of  silver." 

Num.  8:  17 — "  For  all  the  firstborn  of  the  children  of  Israel  are  mine, 
both  man  and  beast:  on  the  day  that  I  smote  every  firstborn  in  the 
land  of  Egypt  I  sanctified  them  for  myself.'' 

2  Chron.  7:  16 — "  For  now  have  I  chosen  and  sanctified  this  house^ 
that  my  name  may  be  there  forever:  and  mine  eyes  and  my  heart  shall 
be  there  perpetually." 

Jer.  i:  5 — "  Before  I  formed  thee  in  the  belly  I  knew  thee;  and  be- 
fore thou  camest  forth  out  of  the  womb  I  sanctified  thee,  and  I  or- 
dained thee  a  prophet  unto  the  nations." 

Matt.  23:  17 — "  Ye  fools  and  blind:  for  whether  is  greater,  the  gold, 
or  the  temple  that  sanctifieth  the  gold  ? 

Jno.  10:  36 — "  Say  ye  of  him,  whom  the  Father  hath  sanctified,  and 
sent  into  the  world,  thou  blasphemest;  because  I  said,  I  am  the  Son  of 
God? 

FIRST  PROPOSITION:  To  sanctify  means  to  separate  or  set 
apart  for  God.  Sanctiflcation  is  the  process  of  setting  apart  or 
state  of  being  set  apart  for  God.  This  is  the  primary  meaning 
of  the  word. 

Second  Meaning: 

2  Chron.  29:  5,  15-18 — "  And  said  unto  them.  Hear  me,  ye  Levites; 
sanctify  now  yourselves y  and  sanctify  the  house  of  the- Lord  God  of  your 
Fathers,  and  carry  forth  the  filthiness  out  of  the  holy  places.  .  .  , 
And  they  gathered  their  brethren,  and  sanctified  themselves,  and  came, 
according  to  the  commandment  of  the  king,  by  the  words  of  the  Lord, 
te  cleanse  the  house  of  the  Lord.    And  the  priests  went  into  the  inner 


Sanctification  341 

part  of  the  house  of  the  Lord,  to  cleanse  it,  and  brought  out  all  the  un- 
cleanness  that  they  found  in  the  temple  of  the  Lord  into  the  court  of 
the  house  of  the  Lord.  And  the  Levites  took  it,  to  carry  it  out  abroad 
into  the  brook  Kidron.  Now  they  began  of  the  first  day  of  the  first 
month  to  sanctify,  and  on  the  eighth  day  of  the  month  came  they  to  the 
porch  of  the  Lord:  so  they  sanctified  the  house  of  the  Lord  in  eight 
days;  and  in  the  sixteenth  day  of  the  first  month  they  made  an  end. 
Then  they  went  in  to  Hezekiah  the  king,  and  said.  We  have  cleansed  2\\ 
the  house  of  the  Lord,  and  the  altar  of  burnt  offering,  with  all  the 
vessels  thereof,  and  the  shew-bread  table,  with  all  the  vessels  thereof." 

Lev.  11:  44 — "Fori  am  the  Lord  your  God:  ye  shall  therefore 
sanctify  yourselves,  and  ye  shall  be  holy;  for  I  am  holy:  neither  shall  ye 
defile  yourselves  with  'any  'manner  of  creeping  things  that  creepeth 
upon  the  earth." 

Lev.  20:  7 — ^*  Sanctify  yourselves  therefore,  and  be  ye  holy :  for  I 
am  the  Lord  your  God." 

I  Chron.  15:  12,  14 — "And  said  unto  them.  Ye  are  the  chief  of  the 
fathers  of  the  Levites;  sanctify  yourselves,  both  ye  and  your  brethren, 
that  ye  may  bring  up  the  ark  of  the  Lord  God  of  Israel  unto  the  place 
that  I  have  prepared  for  it.  .  .  .  So  the  priests  and  the  Levites 
sanctified  themselves  to  bring  up  the  ark  of  the  Lord  God  of  Israel." 

Ex.  19:  20-22 — "  And  the  Lord  came  down  upon  mount  Sinai,  on 
the  top  of  the  mount:  and  the  Lord  called  Moses  up  to  the  top  of  the 
mount;  and  Moses  went  up.  And  the  Lord  said  unto  Moses,  Go  down, 
charge  the  people,  lest  they  break  through  unto  the  Lord  to  gaze,  and 
many  of  them  perish.  And  let  the  priests  also,  which  come  near  to 
the  Lord,  sanctify  themselves,  lest  the  Lord  break  forth  upon  them." 

I  Thess.  5:  22,  23 — "Abstain  from  all  appearance  of  evil.  And  the 
very  God  of  peace  sanctify  you  wholly;  and  I  pray  God  your  whole 
spirit  and  soul  and  body  be  preserved  blameless  unto  the  coming  of  our 
Lord  Jesus  Christ." 

Heb.  g:  13 — "  For  if  the  blood  of  bulls  and  of  goats,  and  the  ashes 
of  a  heifer  sprinkling  the  unclean,  sanctifieth  to  the  purifying  of  the 
flesh." 

I  Thess.  4:  7,  R.V. — "  For  God  called  us  not  for  uncleanness,  but  in 
sanctification." 

I  Thess.  4:  3—"  For  this  is  the  will  of  God,  even  yo\xv  sanctification, 
that  ye  should  abstain  from  fornication." 

SECOND  PROPOSITION:  To  sanctify  means  to  separate  from 
ceremonial  or  moral  defilement,  to  cleanse.  Sanctification  is  the 
process  of  separating,  or  state  of  being  separated,  from  cere- 
m,onial  or  moral  defilement. 

The  two  meanings  of  the  word  are  closely  allied.     One  can- 
not be  truly  separated  to  God  without  being  separated  from  sin. 


342  What  the  Bible  Teaches 

Third  Meaning: 

Ezek.  20:41 — "I  wih  accept  you  with  your  sweet  savour,  when  I 
bring  you  out  from  the  people,  and  gather  you  out  of  the  countries 
wherein  ye  have  been  scattered;  and  I  will  be  sanctified  in  you  before 
the  heathen." 

Ezek.  28:  22 — "And  I  say.  Thus  saith  the  Lord  God;  Behold,  I  am 
against  thee,  O  Zidon;  and  I  will  be  glorified  in  the  midst  of  thee:  and 
they  shall  know  that  I  am  the  Lord,  when  I  shall  have  executed  judg- 
ments in  her,  and  shall  be  sanctified  in  her." 

Ezek.  36:  23 — "And  I  will  sanctify  my  great  name,  which  was  pro- 
faned among  the  heathen,  which  ye  have  profaned  in  the  midst  of 
them;  and  the  heathen  shall  know  that  I  am  the  Lord,  saith  the  Lord 
God,  when  I  shall  be  sanctified  in  you  before  their  eyes." 

Ezek.  38:  16 — "And  thou  shalt  come  up  against  my  people  of  Israel, 
as  a  cloud  to  cover  the  land;  it  shall  be  in  the  latter  days,  and  I  will 
bring  thee  against  my  land,  that  the  heathen  may  know  me,  when  I 
shall  be  sanctified  in  thee,  O  Gog,  before  their  eyes." 

Ezek.  39:  27 — "  When  I  have  brought  them  again  from  the  people, 
and  gathered  them  out  of  their  enemies'  hands,  and  am  sanctified  in 
them  in  the  sight  of  many  nations." 

THIRD  PROPOSITION:  God  is  spoken  of  as  being  sajictijied 
by  the  revelation  of  His  own  character,  not  that  He  is  made  holy 
but  shown  to  be  Holy. 

n.    HoiT  are  men  sanctified  1 

(i)     I  Thess.  5:23 — "And  the  very    God  oi  peace   sanctify  you 

wholly;  and  I  pray  God  your  whole  spirit  and  soul  and  body  be  pre- 
served blameless  unto  the  coming  of  our  Lord  Jesus  Christ." 

Jno.  17:  17 — "  Sanctify  them  through  thy  truth:  thy  word  is  truth." 

FIRST  PR  OPOSITION:     God  sanctifies  men. 

Sanctification — the  separation  of  men  from  sin  and  separat- 
ing them  unto  God — is  God's  own  work. 

As  it  was  God  who  in  the  Old  Dispensation  set  apart  the 
firstborn  unto  Himself,  so  it  is  God  who  in  the  New  Dispensation 
sets  apart  the  believer  unto  Himself  and  separates    him  from  sin. 

(2)  Eph.  5:  25,  26,  R.V. — "  Husbands,  love  your  wives,  even  as 
Christ  also  loved  the  church,  and  gave  himself  up  for  it;  (hat  he  might 
sanctify  it,  having  cleansed  it  by  the  washing  of  water  with  the  word." 

SE  COND  PR  OPOSITION:  Christ  sanctijies  the  Church.  Sancti- 
fication is  Christ^ s  icork. 


Sanctification  343 

By  the  giving  up  or  sacrifice  of  Himself,  Christ  sets  the 
Church  apart  for  God.  The  sacrifice  of  Christ  puts  a  difference 
between  the  Church  and  the  world,  just  as  the  blood  of  the  Pass- 
over Lamb  put  a  difference  between  Israel  and  the  Egyptians. 
(Ex.  11:  7;  12:  12,  13.)  Heb.  10:  10,  R.V.— "By  which  will  we 
have  been  sanctified  through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all."  By  the  offering  of  His  own  body  Jesus  Christ 
has  forever  set  the  believer  apart  for  God.  The  cross  stands 
between  the  believer  and  the  world.     He  belongs  to  God. 

(3)  2  Thess.  2:  13 — "But  we  are  bound  to  give  thanks  always  to 
God  for  you,  brethren  beloved  of  the  Lord,  because  God  hath  from  the 
beginning  chosen  you  to  salvation  through  sanctification  of  the  Spirit 
and  beUef  of  the  truth." 

I  Pet.  1:2 — "Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanctification  of  the  Spirit,  unto  obedience  and  sprink- 
ling of  the  blood  of  Jesus  Christ:  Grace  unto  you,  and  peace,  be  multi- 
plied." 

THIRD  PROPOSITION:     The  Holy  Spirit  sanctifies  the  believer. 
Sanctification  is  the  Holy  Spirit's  work. 

Just  as  in  the  Old  Testament  type,  tabernacle,  altar  and 
priest  were  set  apart  for  God  by  the  anointing  oil  (Lev.  8:  10-12), 
so  in  the  New  Testament  anti-type  the  believer,  who  is  both  taber- 
nacle and  priest,  is  set  apart  for  God  by  the  anointing  of  the  Holy 
Spirit.  It  is  also  the  Holy  Spirit's  working  in  the  heart  that 
overcomes  the  flesh  and  its  defilements,  and  thus  separates  the 
believer  from  sin  and  clothes  him  with  Divine  graces  of  character, 
and  makes  him  fit  to  be  God's  own. 

Gal.  5:  16-23 — "This  I  say  then,  Walk  in  the  Spirit,  and  ye  shall 
not  fulfil  the  lust  of  the  flesh.  For  the  flesh  lusteth  against  the  Spirit, 
and  the  Spirit  against  the  flesh;  and  these  are  contrary  the  one  to  the 
other;  so  that  ye  cannot  do  the  things  ye  would.  But  if  ye  be  led  of  the 
Spirit,  ye  are  not  under  the  law.  Now  the  works  of  the  flesh  are  mani- 
fest, which  are  these,  adultery,  fornication,  uncleanness,  lascivious- 
ness,  idolatry,  witchcraft,  hatred,  variance,  emulation,  wrath,  strife, 
sedition,  heresies,  envyings,  murders,  drunkenness,  revellings,  and  such 
like:  of  the  which  I  tell  you  before,  as  I  have  also  told  you  in  time  past, 
that  they  which  do  such  things  shall  not  inherit  the  kingdom  of  God. 
But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  temperance;  against  such  there  is  no  law." 

(4)  Heb.  13:  i2,R.V. — "  Wherefore  Jesus  also,  that  he  might  Ja«f//:)^ 
the  people  through  his  own  bloody  suffered  without  the  gate." 


344  What  the  Bible  Teaches 

FOURTH  PROPOSITION:     Believers  are  sanctified  through  tht 
blood. 

The  blood  cleanses  us  from  all  the  guilt  of  sin  and  thus 
separates  us  from  the  mass  of  men  under  the  curse  of  the  law, 
and  sets  us  apart  for  God.  (Compare  1  Jno.  1:  7,  9 — "  But  if  we 
walk  in  the  light,  as  he  is  in  the  light,  we  have  the  fellowship  one 
with  another,  and  the  blood  of  Jesus  Christ  his  son  cleanseth  us 
from  all  sin.  .  .  .  If  we  confess  our  sins,  he  is  faithful  and 
just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all  uninght- 
eousness.") 

In  the  Old  Testament  the  blood  of  the  sacrifice  cleansed  the 
Israelites  from  the  guilt  of  ceremonial  offenses  and  set  them  apart 
for  God;  in  the  New  Testament  the  blood  of  Christ  cleanses  the 
believer  from  guilt  of  moral  offenses  and  sets  him  apart  for  God. 

(5)  Jno.  17:  17,  R.V. — "  Sanctify  them  in  the  truth:  thy  word  is 
truth." 

FIFTH  PROPOSITION:      We  are  sanctified  in  the  truth,  the 
Word  of  God. 

The  Word  cleanses  from  the  presence  of  sin,  separates  us 
from  it,  and  sets  us  apart  for  God.     (Ps.  119:  9,  11.) 

Jno.  15:  3 — "  Now  are  ye  clean  through  the  word  which  I  have  spoken 
unto  you." 

As  we  bring  our  lives  into  daily  contact  with  the  Word,  the 
sins  and  imperfections  of  our  lives  and  hearts  are  disclosed  and 
put  away,  and  we  are  more  and  more  separated  from  sin  unto 
God.  (Jno.  13:  10 — "Jesus  saith  to  him,  He  that  is  washed 
needeth  not  save  to  xcash  his  feet,  but  is  clean  every  whit:  and  ye 
are  clean,  but  not  all.'') 

(6)  I  Cor.  i:  30,  R.V. — "  But  of  him  are  ye  in  Christ  Jesus,  who 
was  made  unto  us  wisdom  from  God,  and  righteousness  and  sancti- 
fication,  and  redemption." 

SIXTH  PROPOSITION:     Jesus  Christ  was  made  unto  us  from 
God  sanctification. 

Separation  from  sin  and  separation  to  God  was  provided  for 
us  in  Christ.  By  the  appropriation  of  Christ  we  obtain  this  sanc- 
tification thus  provided.  The  more  completely  we  appropriate 
Christ,  the  more  completely  are  we  sanctified.     But  perfect  sane- 


Sanctification  345 

tification  is  provided  in  Him,  just  as  perfect  wisdom  is  pi-ovided 
in  Him.  (Col.  2:3.)  We  appropriate  each  in  ever-increasing 
measure.  Through  the  indwelling  Christ,  presented  to  us  by  the 
Spirit  in  the  Word,  we  are  made  Christ-like  and  bear  fruit. 

Jno.  15:  1-7 — "  I  am  the  true  vine,  and  my  Fatlier  is  the  husband- 
man. Every  branch  in  me  that  beareth  not  fruit  he  taketh  away:  and 
every  branch  that  beareth  fruit,  he  purgeth  it,  that  it  may  bring  forth 
more  fruit.  Now  ye  are  clean  through  the  word  which  I  have  spoken 
unto  you.  Abide  in  me,  and  I  in  you.  As  the  branch  cannot  bear 
fruit  of  itself,  except  it  abide  in  the  vine;  no  more  can  ye,  except  ye 
abide  in  me.  I  am  the  vine,  ye  are  the  branches.  He  that  abidethin 
me,  and  I  in  him,  the  same  bringeth  forth  much  fruit;  for  without  me 
ye  can  do  nothing.  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a 
branch,  and  is  withered;  and  men  gather  them,  and  cast  them  into  the 
fire,  and  they  are  burned.  If  ye  abide  in  me,  and  my  words  abide  in 
you,  ye  shall  ask  what  ye  will,  and  it  shall  be  done  unto  you." 

As  Christ  takes  continually  more  and  more  complete  posses- 
sion of  every  corner  of  our  being  we  are  more  and  more  com- 
pletely sanctified. 

(7)  Heb.  12:  10,  II  (Note  v.  14.) — "  For  they  verily  for  a  few 
days  chastened  us  after  their  own  pleasure;  but  he  for  our  profit,  that 
we  might  be  partakers  of  his  holiness.  Now  no  chastening  for  the 
present  seemeth  to  be  joyous  but  grievous:  nevertheless,  afterward  it 
yieldeth  the  peaceable  fruit  of  righteousness  imto  them  wliich  are  ex- 
ercised thereby." 

SEVENTH  PROPOSITION:  We  become  partakers  of  God's 
holiness  through  the  administration  of  chastisement  by  onr 
Heavenly  Father. 

Note. — The  word  "  holiness  "  in  this  passage  is  not  precisely  the 
same  word  as  the  one  translated  "  sanctification  "  in  other  passages,  but 
it  is  from  precisely  the  same  root,  and  in  v.  14,  precisely  the  same  word  is 
used,  and  it  is  translated  "  sanctification  "  in  the  Revised  Version. 

(8)  Heb.  12:  14,  R.V. — "  Follow  after  peace  with  all  men,  and  the 
sanctification  without  which  no  man  shall  see  the  Lord." 

EIGHTH  PROPOSITION:  Sanctification  is  something  that  we 
m,ust  pursue,  or  seek  earnestly,  if  toe  are  to  obtain  it.  While  it 
is  Gods  work  we  have  our  part  in  it;  viz.  :  to  make  it  the  object 
of  our  earnest  desire  and  pursuit. 

(9)  Rom.  6:  ig  (last  half),  22,  R.V. — "For  as  ye  presented  your 
members  as  servants  to  uncleanness  and  to  iniquity  unto  iniquity,  even 
so  now  present  your  members  as  serz'ants  to  righteousness  unto  sanctifi- 


34^  What  the  Bible  Teaches 

cation.  But  now  being  made  free  from  sin,  and  become  setvanis  U 
God,  ye  have  your  fruit  unto  sanctification,  and  the  end  eternal 
life." 

NINTH  PROPOSITION;  We  attain  unto  sanctification  through 
presejiting  our  members  as  servaiits  (literally  "slaves  ")  to  right- 
eousness and  becoming  ourselves  bondservants  unto  God. 

(10)  2  Cor.  6:  17;  7:  i — "Wherefore  come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord,  and  touch  not  the  unclean  thing; 
and  I  will  receive  you.  Having  therefore  these  promises,  dearly  be- 
loved, let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spirit, 
perfecting  holiness  in  the  fear  of  God." 

TENTH  PROPOSITION:  We  perfect  holiness  by  cleansing  our- 
selves from  all  defilement  of  flesh  a7}d  spirit.  To  this  end  we 
are  to  come  out  from  among  ujibelievers,  refusing  all  alliances 
with  them  and  touching  no  unclean  thing. 

It  is,  of  course,  under  the  guidance  and  in  the  power  of  the 
Holy  Spirit  that  we  do  this,  but  it  is  we  that  do  it. 

(11)  Col.  i:  21-23,  R-V. — "  And  you,  being  in  time  past  alienated 
and  enemies  in  your  mind  in  your  evil  works,  yet  now  hath  he  recon- 
ciled in  the  body  of  his  flesh  through  death,  to  pj-esent  you  holy  and 
without  blemish  and  unreproveableheiove  him:  if  so  be  that  ye  continue 
in  the  faith,  grounded  and  steadfast,  and  not  moved  away  from  the  hope 
of  the  gospel  which  ye  heard,  which  was  preached  in  all  creation  under 
heaven;  whereof  I  Paul  was  made  a  minister." 

ELEVENTH  PROPOSITION:  The  completion  by  Christ  of 
the  work  of  sanctificatio7i  in  us — i.  e.,  our  presentation  be- 
fore God,  holy,  without  blemish  and  unreproveable — is  condi- 
tioned upon  our  continuance  in  the  faith,  grounded  and  stead- 
fast. 

Note. — If  we  have  a  genuine  faith  we  will  so  continue.  Heb  10: 
3g — "  But  we  are  not  of  them  who  draw  back  unto  perdition;  but  of  them 
that  believe  to  the  saving  of  the  soul." 

(12)  Acts  26:  18 — "To  open  their  eyes,  and  to  turn  them  from  dark- 
ness to  Hght,  and  from  the  power  of  Satan  unto  God,  that  they  may 
receive  forgiveness  of  sins,  and  inheritance  among  them  which  are 
sanctified  by  faith  that  is  in  me." 

TWELFTH  PROPOSITION:  We  are  sanctified  by  faith  in 
Christ. 


Sanctification  347 

Sanctification,  just  as  Justification,  Regeneration  and  Adop- 
tion, is  conditioned  upon  faith.  Faith  is  the  hand  that  appropri- 
ates this  as  all  other  blessings  of  God. 

Ill*    When  does  Sanctification  take  Place  ? 

(i)  I  Cor.  i:  2,  R.V. — "Paul,  called  to  be  an  apostle  of  Jesus 
Christ  through  the  will  of  God,  and  Sosthenes  our  brother,  unto  the 
church  of  God  which  is  at  Corinth,  even  them  that  are  sanctified  in 
Christ  Jesus,  called  to  be  saints,  with  all  that  call  upon  the  name  of 
our  Lord  Jesus  Christ  in  every  place,  their  Lord  and  ours." 

I  Cor.  6:  11,  R.V. — "And  such  were  some  of  you;  but  ye  were 
washed,  but^<?  were  sanctified,  but  ye  were  justified  in  the  name  of  the 
Lord  Jesus  Christ,  and  in  the  Spirit  of  our  God." 

FIRST  PROPOSITION:     All  members  of  the  Church   of  God 
already  are  sanctified  m  Christ  Jesus. 

The  moment  anyone  becomes  a  member  of  the  Church  of 
God  by  faith  in  Christ  Jesus,  that  moment  he  is  sanctified. 

Question:     In  what  sense  are  we  already  sanctified? 

Answer: 

(fl)  Heb.  10:  ID,  14 — "  By  the  which  will  we  are  sanctified  through 
the  offering  of  the  body  offesiis  Christ  once  for  all.  ,  . .  For  by  one  offer- 
ing he  hath  perfected  forever  them  that  are  sanctified. "  (Compare  v.  i.) 

By  the  offering  of  the  body  of  Jesus  Christ  once  for 
all  we  are  cleansed  forever  from  all  the  guilt  of  sin.  we 
are  "perfected  forever"  as  far  as  our  standing  before  God  is 
concerned.  The  sacrifice  does  not  need  to  be  repeated  as  the 
Jewish  sacrifices  (v.  1).  The  work  is  done  once  for  all,  sin  is  put 
away  (Heb.  9:  26.  Compare  Gal.  3:  13)  forever,  and  we  are 
set  apart  forever  as  God's  peculiar  and  eternal  possession.  (6) 
There  is  another  sense  in  which  every  believer  may  be  already 
sanctified.  (Rom.  12:  1 — "I  beseech  you,  brethren,  by  the  mer- 
cies of  God,  that  ye  present  your  bodies  a  living  sacrifice, 
holy,  acceptable  unto  God,  which  is  your  reasonable  service.") 
It  is  the  believer's  present  and  blessed  privilege,  and  im- 
mediate and  solemn  duty,  to  present  his  body  to  God  a  living 
sacrifice — not  some  part  or  parts  of  the  body,  but  the  whole  body 
with  its  every  member  and  every  faculty.  Such  an  offering  is 
"well  pleasing  to  God."  (R.V.  Marg.)  As  God  in  the  Old 
Testament  showed  His  pleasure  in  an  offering  by  sendmg  down 
fire  to  take  it  to  Himself,  so  when  the  whole  body  is  thus  offered 


348  What  the  Bible  Teaches 

to  God  He  still  sends  down  fire,  the  fire  of  the  Holy  Ghost,  and 
takes  to  Himself  what  is  thus  presented.  The  believer,  then,  so 
far  as  the  will,  the  governing  purpose  of  his  life,  the  centre  of 
his  being,  is  concerned,  is  wholly  God's  or  perfectly  sanctified.  He 
may  and  will  daily  discover,  as  he  studies  the  Word  of  God  and  is 
illumined  by  the  Holy  Spirit,  acts  of  his,  habits  of  life,  forms  of 
feeling,  speech  and  action  that  are  not  in  conformity  with  this 
central  purpose  of  his  life.  These  must  be  confessed  to  God 
as  blameworthy,  and  be  put  away,  and  this  department  of 
his  being  and  life  brought  by  God's  Spirit  and  the  indwelling 
Christ  into  conformity  with  God's  will  as  revealed  in  His  Word. 

The  victory  in  this  newly  discovered  and  unclaimed  territory 
can  be  instantaneous.  For  example,  I  discover  in  myself  an 
irritability  of  temper  that  is  manifestly  displeasing  to  God.  I 
can  go  to  God  and  confess  it,  renounce  it  and  then  instantly,  not 
by  my  own  strength,  but  by  looking  to  Jesus  and  claiming  his 
patience  and  gentleness,  overcome  it  and  never  have  another 
failure  in  that  direction.  And  so  with  everything  in  my  life  that 
J.  am  brought  to  see  is  displeasing  to  God. 

(2)  I  Thess.  3:12 — "And  the  Lord  make  you  to  increase  and 
abound  in  love  one  toward  another,  and  toward  all  men,  even  as  we 
do  toward  you." 

4:  I,  10,  R.V. — "Finally  then,  brethren,  we  beseech  and  exhort 
you  in  the  Lord  Jesus,  that,  as  ye  received  of  us  how  ye  ought  to  walk 
and  to  please  God,  even  as  ye  do  walk — that  ye  abound  more  and  more 
.  .  .  for  indeed  ye  do  it  toward  all  the  brethren  which  are  in  Mace- 
donia.    But  we  exhort  you,  brethren,  that  ye  abound  more  and  more." 

2  Pet.  3:  18,  R.V. — "But  grow  in  the  grace  and  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ.  To  him  be  the  glory  both  now  and 
forever.     Amen." 

2  Cor.  3:  18,  R.V  — "  But  we  all,  with  unveiled  face  reflecting  as  a 
mirror  the  glory  of  the  Lord,  are  transformed  into  the  same  image 
from  glory  to  glory,  even  as  from  the  Lord  the  Spirit." 

Eph.  4:  11-15 — "  And  he  gave  some,  apostles;  and  some,  prophets; 
and  some,  evangelists;  and  some,  pastors  and  teachers;  For  the  per- 
fecting of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying  of 
the  body  of  Christ:  Till  we  all  come  in  the  unity  of  the  faith,  and  of 
the  knowledge  of  the  Son  of  God,  unto  a  perfect  man,  unto  the  meas- 
ure of  the  stature  of  the  fulness  of  Christ:  that  we  henceforth  be  no 
more  children,  tossed  to  and  fro,  and  carried  about  with  every  wind  of 
doctrine,  by  the  sleight  of  men,  and  cunning  craftiness,  whereby  they 
lie  in  wait  to  deceive;  but  speaking  the  truth  in  love,  may  grow  up 
into  him  in  all  things,  which  is  the  head,  even  Christ." 


Sanctification  349 

SECOND  PROPOSITION:  There  is  a  progressive  work  of  sane- 
UJicatio7i;  an  mcreasing  m  love;  an  abounding  more  and  more 
in  a  godly  walk  and  in  pleasing  God;  a  growing  in  the  grace 
and  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ;  a  be- 
tng  transformed  into  the  image  of  our  Lord  Jesus  from  glory 
unto  glory,  each  tmw  gaze  at  Him  making  us  more  like  Him; 
a  growing  up  into  Christ  in  all  things,  until  we  attain  unto  a  \ 
full-grown  man,  unto  the  measure  of  the  stature  of  the  fulness  \ 
of  Christ.  '  ^ 

(3)  I  Thess.  5:  23,  R.V. — "And  the  God  of  peace  himself  sanctify 
you  wholly;  and  may  your  spirit  and  soul  and  body  be  preserved  en- 
tire without  blame  at  the  coming  of  onr  Lord  Jesus  Christ.'' 

I  Thess.  3:  12,  13 — "And  the  Lord  make  you  to  increase  and  abound 
in  love  one  toward  another,  and  toward  all  men,  even  as  we  do  toward 
you:  to  the  end  he  may  establish  your  hearts  tittblamablt  in  holiness  be- 
fore God,  even  our  Father,  at  the  coming  of  our  Lord  Jesus  Christ  with 
all  his  saints." 

THIRD  PROPOSITION:  The  complete  sanctification  of  believers 
is  som,ething  to  be  sought  for  in  prayer,  to  be  accomplished  by 
God  in  the  future. 

It  is  at  the  coming  of  our  Lord  Jesus  with  all  his  saints  that 
He  is  to  establish  our  hearts  unblamable  in  holiness  before  our 
God  and  Father,  and  that  our  spirit  and  soul  and  body  are  to  be 
preserved  entire  without  blame.  (Compare  1  Jno.  3:2.)  It  is 
through  our  Lord  making  us  to  increase  and  abound  in  love  unto 
one  another  and  unto  all  men  that  this  is  accomplished.  It  is  not 
in  the  life  that  now  is,  nor  is  it  at  death,  but  at  the  coming  of  Christ 
that  we  are  entirely  sanctified  in  this  sense. 

ly.    The  Results  of  Sanctification. 

(i)  Heb.  10:  14 — "For  by  one  offering  he  hath  perfected  forever 
them  that  are  sanctified." 

FIRST  PROPOSITION:  By  the  one  offering,  the  sacrifice  of 
Himself  for  sins,  Christ  hath  perfected  forever  those  who  are 
sanctified. 

Their  standing  before  God  as  guiltless  is  already  forever 
secured  for  the  sanctified.  The  sanctification  here  spoken  of  is  the 
separation  from  the  guilt  of  sin  and  unto  God  secured  by  the  shed 
blood. 


350  What  the  Bible  Teaches 

(2)  Heb.  2:  II — "  For  both  he  that  sanctifieth  and  they  who  are 
sanctified  are  all  of  one:  for  which  cause  he  is  not  ashamed  to  call 
them  brethren." 

SECOND  PROPOSITION:     Those  whom  Jesus  sanctifies  are  of 
one  with  Hiiyi,  and  He  is  not  ashamed  to  call  them,  brethren. 

(3)  2  Thess.  2:  13 — "  But  we  are  bound  to  give  thanks  always  to 
God  for  you,  brethren  beloved  of  the  Lord,  because  God  hath  from 
the  beginning  chosen  you  to  salvation  through  sanctification  of  the 
Spirit  and  belief  of  the  truth." 

THIRD  PR OPOSITION:      We  are  saved  through  sanctif  cation. 

Sanctification  results  in  salvation.  The  sanctification  here 
spoken  of  is  the  sanctification  which  the  Holy  Spii'it  works;  and 
the  salvation  here  spoken  of  is  not  salvation  in  the  mere  sense  of 
the  forgiveness  of  sins,  but  salvation  in  the  fullest  sense  of  deliv- 
erance from  sin's  dominion  and  presence. 

(4)  Heb.  12:  14,  R.V — "  Follow  after  peace  with  all  men,  and  the 
sanctification  without  which  no  man  shall  see  the  Lord." 

FOURTH  PROPOSITION:     Sanctification  results  in  seeing  the 
Lord. 

The  sanctification  here  spoken  of  is  sanctification  in  the 
sense  of  separation  from  sin,  the  sanctification  which  is  the  out- 
come of  our  eager  desire  for  it  and  God's  chastening.  (Compare 
vv.  10,  11.)  Without  this  cleansing  from  sin  it  will  be  impossi- 
ble to  know  the  blessed  vision  of  the  Lord  that  awaits  those  who 
are  purified.  The  purity  that  leads  to  this  blessed  vision  of  God 
is  not  merely  outward  purity  but  heart  purity.  (Matt.  5 :  8 — 
<* Blessed  are  the  pure  in  heart:  for  they  shall  see  God.")  Even 
in  the  life  that  now  is,  the  more  completely  we  are  sanctified  the 
clearer  is  our  perception  of  God. 

(5)  Acts  20:  32 — "And  now,  brethren,  I  commend  you  to  God, 
and  to  the  word  of  his  grace,  which  is  able  to  build  you  up,  and  to  give 
you  an  inheritance  a^nong  all  them  which  are  sanctified.''' 

Acts  26: 18 — "  To  open  their  eyes,  and  to  turn  them  from  darkness 
to  light,  and  from  the  power  of  Satan  unto  God,  that  they  may  receive 
forgiveness  of  sins,  and  inlieritance  among  them  which  are  scuictified 
by  faith  that  is  in  me." 

FIFTH  PROPOSITION:     Sanctijication  secures  an  inheritance. 


Son. 


Sanctification  351 

Sanctification  by  God's  Spirit  makes  us  joint  heirs  with  God's 


1 

J 


Rom.  8:  2,  3,  4,  5,  6,  12,  13,  14,  16-18 — "For  the  law  of  the  Spirit 
of  life  in  Christ  Jesus  hath  made  nie  free  from  the  law  of  sin  and  death. 
For  what  the  law  could  not  do,  in  that  it  was  weak  through  the  flesh, 
God  sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin, 
condemned  sin  in  the  flesh:  That  the  righteousness  of  the  law  might 
be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after  the  Spirit.  For 
they  that  are  after  the  flesh  do  mind  the  things  of  the  flesh;  but  they  that 
are  after  the  Spirit,  the  things  of  the  Spirit.  For  to  be  carnally  minded 
is  death;  but  to  be  spiritually  minded  is  life  and  peace.  .  .  .  There- 
fore, brethren,  we  are  debtors,  not  to  the  flesh,  to  live  after  the  flesh, 
for  if  ye  live  after  the  flesh,  ye  shall  die:  but  if  ye  through  the  Spirit 
do  mortify  the  deeds  of  the  body,  ye  shall  live.  For  as  many  as  are 
led  by  the  Spirit  of  God,  they  are  the  Sons  of  God.  .  .  .  The 
Spirit  itself  beareth  witness  with  our  spirit,  that  we  are  the  children  of 
God:  And  if  children,  then  heirs;  heirs  of  God,  and  joint  heirs  with 
Christ;  if  so  be  that  we  suffer  with  him,  that  we  may  be  also  glorified 
together.  For  I  reckon  that  the  sufferings  of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory  which  shall  be  revealed  in  us." 


CHAPTER  IX. 

REPENTANCE 

I.    The  Importance  of  the  Subject. 

(i)  Matt.  3:2 — "And  saying,  Repent  ye:  for  the  kingdom  of 
heaven  is  at  hand." 

4:  17 — "  From  that  time  Jesus  began  to  preach,  and  to  say.  Repent; 
for  the  kingdom  of  heaven  is  at  hand." 

Mark  6:  12 — "  And  they  w^ent  out  and  preached  that  men  should 
repent." 

Acts  2:  38 — "  Then  Peter  said  unto  them.  Repent,  and  be  baptized 
every  one  of  you  in  the  name  of  Jesus  Christ  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost." 

FIRST  PROPOSITION:  The  keynote  of  the  preaching  of  John 
the  Baptist,  Jesus,  the  Disciples  on  their  frst  missionary  tour 
and  Peter  at  Pentecost,  was  "  Repent.  ^^ 

(2)  Acts  20;  21 — "Testifying  both  to  the  Jews,  and  also  to  the 
Greeks,  repentance  toward  God,  and  faith  toward  our  Lord  Jesus 
Christ." 

26:  20 — "  But  shewed  first  unto  them  of  Damascus,  and  at  Jerusa- 
lem, and  throughout  all  the  coasts  of  Judea,  and  then  to  the  Gentiles, 
that  they  should  repent  and  turn  to  God,  and  do  works  meet  for  re- 
pentance." 

SECOND  PROPOSITION:  The  sum  and  substance  of  PauVs 
testimony  to  Jeio  and  to  Gentile  was  repentance  toward  God  and 
faith  toward  our  Lord  Jesus  Christ. 

(3)  Luke  24:  47,  R.V. — "  And  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  unto  all  the  nations,  beginning  from 
Jerusalem." 

THIRD  PROPOSITION:  The  heart  of  Christ's  parting  com- 
mission to  the  twelve  was  that  ' '  Repentance  and  Remission  of 
Sins  "  should  be  preached  unto  all  the  nations. 

(4)  2  Pet.  3:  9,  R.V. — "  The  Lord  is  not  slack  concerning  his  prom- 
ise, as  some  count  slackness;  but  is  longsuffering  to  you-ward,  not 


Repentance  353 

wishing  that   any  should  perish,   but  that   all  should   come  to  re- 
pentance" 

FOURTH  PROPOSITION:     The  Lords  supreme  desire  concern- 
ing all  men  is  that  they  shoidd  come  to  repentance. 

(5)  Acts  17:30 — "And  the  times  of  this  ignorance  God  winked 
at;  but  now  commandeth  all  men  everywhere  to  repent." 

FIFTH  PROPOSITION:     God  son*  command  to  all  mm  4very 
where  is  "  Repent." 

(6)  Luke  13:  3,  5 — **I  tell  you,  Nay:  but,  except  ye  repent,  ye 
shall  all  likewise  perish.  ...  I  tell  you,  Nay:  but  except  ye  re- 
pent, ye  shall  all  likewise  perish." 

SIXTH  PROPOSITION:     The  only  door  of  escape  from  perdi- 
tion J^or  any  man  is  repentance. 

Note. — The  universal  call  of  Old  Testament  prophets  was  repent. 
There  surely  is  not  the  emphasis  laid  upon  repentance  in  modern  preach- 
ing that  there  is  in  the  Bible. 

II.    What  Is  Repentance  % 

(1)     The  etymology  of  the  words  used: 

The  primary  thought  of  the  Hebrew  word  translated  *<  re- 
pent "  in  the  Old  Testament  is,  to  pant,  to  sigh,  to  groan,  and  so 
to  lament,  to  grieve,  to  grieve  about  one's  doing.  This  Hebrew 
word  occurs  frequently  in  the  Old  Testament  in  the  active  form 
in  the  sense  to  comfort — e.  g.^  Ps.  23:  4 — "Yea,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil:  for 
thou  art  with  me;  thy  rod  and  thy  staff  they  comfort  me."  The 
Greek  word  in  the  New  Testament  translated  "repent"  means 
"  to  change  one's  mind." 

The  same  Greek  word  is  used  in  the  LXX  for  the  Hebrew 
word  mentioned  above.  So  its  New  Testament  meaning  is  to  be 
determined  by  this  Old  Testament  usage.  There  is  another  Greek 
word  used  in  the  New  Testament  five  times  and  translated  "  re- 
pent." This  word  means  "it  is  a  care  to  one  afterwards," — i.  e., 
it  "repents  one."  This  word  is  also  used  in  the  LXX  to  trans- 
late the  Hebrew  word  mentioned  above.  The  thought  of  both 
sorrow  and  change  of  purpose  is  in  the  words. 


354  What  the  Bible  Teaches 

(2)    Usage  of  the  words  in  the  Bible: 

Jer.  8:  6 — "  I  hearkened  and  heard,  but  they  spake  not  aright:  no 
man  repented  him  of  his  wickedness,  saying,  What  have  I  done  ? 
every  one  turned  to  his  course,  as  the  horse  rusheth  into  the  battle." 

Jer.  i8:  8 — "  If  that  nation,  against  whom  I  have  pronounced,  turn 
from  their  evil,  I  will  repent  of  the  evil  that  I  thought  to  do  unto 
them." 

Jer.  26:  3 — "If  so  be  they  will  hearken,  and  turn  every  man  from 
his  evil  way,  that  I  may  repent  -me  of  the  evil,  which  I  proposed  to  do 
unto  them  because  of  the  evil  of  their  doings." 

Jer.  42:  10 — "  If  ye  will  still  abide  in  this  land,  then  will  I  build 
you,  and  not  pull  you  down;  and  I  will  plant  you,  and  not  pluck  you 
up:  for  I  repent  me  of  the  evil  that  I  have  done  unto  you." 

Ezek.  24:  14 — "I  the  Lord  have  spoken  it:  it  shall  come  to  pass,  and 
I  will  do  it;  I  will  not  go  back,  neither  will  I  spare,  neither  will  I  re- 
pent; according  to  thy  ways,  and  according  to  thy  doings,  shall  they 
judge  thee,  saith  the  Lord  God." 

Joel  2:  13,  14 — "And  rend  your  heart,  and  not  your  garments,  and 
turn  unto  the  Lord  your  God:  for  he  is  gracious  and  merciful,  slow  to 
anger,  and  of  great  kindness,  and  repenteth  him  of  the  evil." 

Am.  7:  1-3,  4-6 — "Thus  hath  the  Lord  God  shewed  unto  me;  and 
behold,  he  formed  grasshoppers  in  the  beginning  of  the  shooting  up  of 
the  latter  growth  after  the  king's  mowings.  And  it  came  to  pass,  that 
when  they  had  made  an  end  of  eating  the  grass  of  the  land,  then  I 
said,  O  Lord  God,  forgive  I  beseech  thee:  by  whom  shall  Jacob  arise? 
for  he  is  small.  The  Lord  repented  for  this:  It  shall  not  be,  saith  the 
Lord.  Thus  hath  the  Lord  God  shewed  unto  me:  and,  behold,  the 
Lord  God  called  to  contend  by  fire,  and  it  devoured  the  great  deep, 
and  did  eat  up  a  part.  Then  said  I,  O  Lord  God,  cease,  I  beseech 
thee:  by  whom  shall  Jacob  arise?  for  he  is  small.  The  Lord  repented 
for  this:  This  also  shall  not  be,  saith  the  Lord  God." 

Jonah  3:  9,  10 — "Who  can  tell  if  God  will  turn  and  repent,  and 
turn  away  from  his  fierce  anger,  that  we  perish  not?  And  God  saw 
their  works,  that  they  turned  from  their  evil  way;  and  God  repented 
of  the  evil,  that  he  had  said  that  he  would  do  unto  them;  and  he  did  it 
not." 

Matt.  12:  41 — "  The  men  of  Nineveh  shall  rise  in  judgment  with  this 
generation,  and  shall  condemn  it:  because  they  repented  ^X  the  preach- 
ing of  Jonas;  and,  behold,  a  greater  than  Jonas  is  here."  (Compare 
Jon.  3:  8-10 — "  But  let  man  and  beast  be  covered  with  sackcloth,  and 
cry  mightily  unto  God:  yea,  let  them  turji  every  one  from  his  evil  way, 
and  from  the  violence  that  is  in  their  hands.  Who  can  tell  if  God  will 
turn  and  repent,  and  turn  away  from  his  fierce  anger,  that  we  perish 
not?  And  God  saw  their  works,  that  they  turned  from  their  evil  ways; 
and  God  repented  of  the  evil,  that  he  had  said  that  he  would  do  unto 
them;  and  he  did  it  not.") 


Repentance  355 

In  the  usage  of  the  words  the  thought  of  regret,  and  the 
thought  of  change  of  purpose  and  action,  are  both  ^ound;  but  the 
emphasis  is  upon  the  change  of  purpose  and  action,  especially  in 
the  first  New  Testament  word  mentioned  above.  In  our  day- 
there  is  danger  of  underestimating  the  importance  of  sorrow  for 
sin.  Sorrow  for  sin  is  not  repentance,  but  it  is  an  element  in  re- 
pentance. What  the  repentance  or  change  of  mind  is  about  must 
always  be  determined  by  the  context.  Repentance  of  sin  is  such 
a  sorrow  for  sin  or  abhorrence  of  sin,  such  a  change  of  mind 
about  it,  as  leads  the  sinner  to  turn  away  from  it  with  all  his  heart. 

III.    How  Repentance  Is  Manifested. 

(1)  Luke  10:  13 — "Woe  unto  thee  Chorazin  !  woe  unto  thee,  Beth- 
saida  !  for  if  the  mighty  works  had  been  done  in  Tyre  and  Sidon,  which 
have  been  done  in  you,  they  had  a  great  while  ago  repented  sitting  in 
sackcloth  and  ashes." 

Joel  2:  12,  13 — "Therefore  also  now,  saith  the  Lord,  turn  ye  even 
to  me  with  all  your  heart,  and  with  fasting,  and  with  weeping,  and  with 
mourning:  And  rend  your  heart,  and  not  your  garments,  and  turn  unto 
the  Lord  your  God:  for  he  is  gracious  and  merciful,  slow  to  anger,  and 
of  great  kindness,  and  repenteth  him  of  the  evil." 

Job  42:  5,  6 — "  I  have  heard  of  thee  by  the  hearing  of  the  ear;  but 
now  mine  eye  seeth  thee:  Wherefore  /  abhor  myself  and  repent  in 
dust  and  ashes." 

FIRST  PR  OPOSITION:     Repentance  is  manifested  in  deep  sorrow 
for  sin  and  in  self-humiliation  and  in  self -abhorrence. 

(Compare  Luke  18:  13 — "  And  ihe  publican,  standing  afar  off,  would 
not  lift  up  so  much  as  his  eyes  unto  heaven,  but  smote  upon  his  breast^ 
saying,  God  be  merciful  to  me  a  sinner.") 

There  is  not  enough  made  of  this  manifestation  of  Repent- 
ance in  these  days. 

(2)  Hosea  14:  i,  2 — "  O  Israel,  return  unto  the  Lord  thy  God;  for 
thou  hast  fallen  by  thine  iniquity.  Take  with  you  words,  and  turn  to 
the  Lord:  say  unto  him,  Take  away  all  iniquity,  and  receive  us  gra- 
ciously: so  will  we  render  the  calves  of  our  lips." 

Luke  18:  13,  14 — "And  the  publican,  standing  afar  off,  would  not 
lift  up  so  much  as  his  eyes  unto  heaven,  but  smote  upon  his  breast, 
saying,  God  be  merciful  to  jne  a  sinner.  I  tell  you  this  man  went  down 
to  his  house  justified  rather  than  the  other:  for  every  one  that  exalteth 
himself  shall  be  abased;  and  he  that  humbleth  himself  shall  be  ex- 
alted." 


356  What  the  Bible  Teaches 

SECOXD  PROPOSITIOX:  Repeiitance  is  manifested  in  confes' 
sion  of  sin  and  prayer  to  God  for  mercy. 

(3)  Matt.  12:  41 — "The  men  of  Nineveh  shall  rise  in  judgment  with 
this  generation,  and  shall  condemn  it:  because  they  repented  aXihQ 
preaching  of  Jonas;  and,  behold,  a  greater  than  Jonas  is  here." 

(Compare  Jon,  3:  5-8 — "So  the  people  of  Nineveh  beUeved  God, 
and  proclaimed  a  fast,  and  put  on  sackcloth,  from  the  greatest  of  them 
even  to  the  least  of  them.  For  the  word  came  unto  the  king  of  Nine- 
veh, and  he  arose  from  his  throne,  and  he  laid  his  robe  from  him,  and 
covered  him  with  sackcloth,  and  sat  in  ashes.  And  he  caused  it  to  be 
proclaimed  and  published  through  Nineveh  by  the  decree  of  the  king 
and  his  nobles,  saying,  Let  neither  man  nor  beast,  herd  nor  flock,  taste 
any  thing:  let  them  not  feed  nor  drink  water:  but  let  man  and  beast  be 
covered  with  sackcloth,  and  en.-  mightily  unto  God:  Yea,  let  them  turn 
every  one  from  his  evil  -way  and  from  the  violence  that  is  in  their  hands. 

Ezek.  18:  30 — "Therefore  I  will  judge  you,  O  house  of  Israel,  every 
one  according  to  his  ways,  saith  the  Lord  God.  Repent  and tumyour- 
selves  from  all  your  transgressions;  so  iniquity  shall  not  be  your  ruin." 

14:  6 — "  Therefore  say  unto  the  house  of  Israel,  thus  saith  the 
Lord  God;  Repent,  and  turn  yourselves  from  your  idols;  and  turn  away 
your  faces  from  all  your  abominations." 

Is.  55:  7 — "  Let  the  wicVed.  forsake  his  way  and  the  unrighteous  man 
his  thoughts:  and  let  him  return  unto  the  Lord,  and  he  will  have  mercy 
upon  him;  and  to  our  God,  for  he  will  abundantly  pardon." 

THIRD  PROPOSITIOX:  Repentance  is  manifested  by  the  sin- 
yier  turning  axe  ay  from  his  evil  icay — from  aU  his  transgressions, 
his  idols  and  his  abominations  aiid  his  thoughts. 

This  is  the  most  important  and  decisive  manifestation  of  re- 
pentance, the  one  upon  which  the  Bible  lays  the  most  emphasis. 
Note  the  frequency  and  urgency  of  the  use  of  the  word  '*  turn  " 
in  the  Bible.  See  also  Acts  3: 19,  R.V  — '•  Repent  ye  therefore,  and 
turn  again,  that  your  sins  may  be  blotted  out,  that  so  there  may 
come  seasons  of  refreshing  from  the  presence  of  the  Lord. "  Con- 
version is  the  outward  proof  of  the  inward  Repentance.  (Com- 
pare 1  Thess.  1:9.) 

(4)  Acts  26:20,  R.V.—"  But  declare  both  to  them  of  Damascus 
first,  and  at  Jerusalem,  and  throughout  all  the  country'  of  Judaa,  and 
also  to  the  Gentiles,  that  they  should  repent  and  turn  to  God,  doing 
works  worthy  of  repentance.''' 

I  Sam.  7:  3—"  And  Samuel  spake  unto  all  the  house  of  Israel,  say- 
ing. If  ye  do  return  unto  the  Lord  with  all  your  hearts,  then  put  away 
the  strange  gods  and  Ashtaroth  from  among  you,  and  prepare  yout 


Repentance  357 

hearts  unto  the  Lord,  attd  serve  him  only:  and  he  will  deliver  you  out 
of  the  hand  of  the  Philistines." 

Matt.  3:  8,  R.V. — "Bring  forth  therefore  fruit  worthy  of  repent- 
ance." 

FO  UR  TH  PR  0 POSITION:     Rtpmtanc*  is  manifesfd  by : 

(a)  Turning  to  God  to  trust  and  $*rv«  Him. 

There  are  two  sides  to  Repentance — turning  from  and  turn- 
ing to.  1  Thess.  1:  9 — "For  they  themselves  shew  of  us  what 
manner  of  entering  in  we  had  unto  you,  and  how  ye  turned  uO 
God  from  idols  to  serve  the  living  and  true  God." 

(b)  By  bringing  forth  fruit,  or  doing  works,  worthy  of  r6' 
pentance. 

Not  merely  abstinence  from  evil,  but  performance  of  good. 
Compare  Luke  3:  10-14 — "And  the  people  asked  him,  saying, 
What  shall  we  do  then?  He  answereth  and  saith  unto  them, 
He  that  hath  two  coats,  let  him  impart  to  him  that  hath  none; 
and  he  that  hath  meat,  let  him  do  likewise.  Then  came  also 
publicans  to  be  baptized,  and  said  unto  him,  Master,  what  shall 
we  do?  And  he  said  unto  them.  Exact  no  more  than  that  which 
is  appointed  you.  And  the  soldiers  likewise  demanded  of  him, 
saying,  And  what  shall  we  do?  And  he  said  unto  them,  Do  vio- 
lence to  no  man,  neither  accuse  any  falsely;  and  be  content  with 
your  wages." 

(5)  Mark  1:4 — "John  did  baptize  in  the  wilderness,  and  preach 
the  bafitisfn  0/ repentance  for  the  remission  of  sins." 

Acts  13:  24 — "  When  John  had  first  preached  before  his  coming  the 
baptism  of  repentance  to  all  the  people  of  Israel." 

Acts  2:  38 — "Then  Peter  said  unto  them,  Repent,  and  be  baptized 
every  one  of  you  in  the  name  of  Jesus  Christ  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost." 

FIFTH  PROPOSITION:     Repentance  is  manifested  by  baptism. 
This  is  God's  appointed  and  deeply  significant  way  of  pub- 
licly professing  our  repentance.     What  right  have  we  to  substi- 
tute some  other  ? 

lY.    The  Results  of  Repeutauce. 

(i)  Luke  15:7,  10 — "  I  say  unto  you,  that  likewise  joy  sh a//  be  in 
heaven  over  one  sinner  that  repenteth  more  than  over  ninety  and  nine 
just  persons,  which  need  no  repentance.  .  .  .  Likewise,  I  say  unto 
you,  there  \sjoy  in  the  presence  of  the  angels  of  God  over  one  sinner 
that  repenteth." 


358  What  the  Bible  Teaches 

FIRST  PROPOSITION:     There  is  joy  in  heaven,  in  the  presence 
of  the  Angels  of  God,  over  one  sinner  that  repenteth. 

This  is  the  supreme  result  of  repentance.  We  should  work 
for  the  repentance  of  sinners  more  because  of  the  joy  it  brings  to 
God  and  Christ  than  because  of  the  blessings  it  brings  to  men, 

(2)  Is.  55:7 — "Let  the  wicked  forsake  his  way,  and  the  unright- 
eous man  his  thoughts:  and  let  him  return  unto  the  Lord,  and  he  will 
have  mercy  upon  him;  and  to  our  God,  for  he  will  abundantly  par- 
do)i." 

Luke  24:  47 — "  And  that  repentance  and  remission  of  sins  should  be 
preached  in  his  name  among  all  nations,  beginning  at  Jerusalem." 

Mark  1:4,  R.V. — "John  came,  who  baptized  in  the  wilderness  and 
preached  the  baptism  of  repentance  unlo  remission  of  sins." 

Acts  2:  38,  R.V. — "And  Peter  said  unto  them,  Repent  ye,  and  be 
baptized  every  one  of  you  in  the  name  of  Jesus  Christ  un/o  the  remission 
of  your  sins;  and  ye  shall  receive  the  gift  of  the  Holy  Ghost." 

Acts  3: 19  (first  clause)—"  Repent  ye  therefore,  and  be  converted, 
that  your  sins  may  be  blotted  out." 

SECOND  PROPOSITION:      Repentance  results   in  pardon,  re- 
mission of  sins,  the  blotting  out  of  sins. 

This  remission  is  "in  the  name  of  Jesus  Christ" — i.  e.,  on 
the  ground  of  His  work.  Repentance  is  the  condition  upon  which 
the  remission  secured  by  the  death  of  Jesus  Christ  is  made  our 
own. 

(3)  Acts  2:38,  R.V. — "  And  Peter  said  unto  them,  Repent  y^,  and 
be  baptized  every  one  of  you  in  the  name  of  Jesus  Christ  unto  the  re- 
mission of  your  sins;  and  ye  shall  receive  the  gift  of  the  Holy  Ghost." 

THIRD  PROPOSITION:     Repentance  is  one  of  the  primary  con- 
ditions for  receiving  the  gift  of  the  Holy  Ghost. 

The  gift  of  the  Holy  Ghost  is  for  all  those  who  repent  and 
are  baptized  in  the  name  of  Jesus  Christ  unto  the  remission  of 
Bins.  It  is  for  them  to  "take"  (the  exact  force  of  the  word 
rendered  ' '  receive  "  ). 

(4)  Acts  3: 19,  20,  21,  R.V.—"  Repent  ye  therefore,  and  turn  again, 
that  your  sins  may  be  blotted  out,  that  so  there  may  come  seasons  of  re- 
freshing from  the  presence  of  the  Lord;  and  that  he  may  send  the  Christ 
who  hath  been  appointed  for  you,  even  Jesus:  whom  the  heaven  must 
receive  until  the  times  of  restoration  of  all  things,  whereof  God  spake 
by  the  mouth  of  his  holy  prophets  which  have  been  since  the  world 
began." 


Repentance  359 

rO  kJR  TH  PR  OPOSITION:  The  Repentance  of  GocT  s  people  will 
reault  in  times  of  refreshing  from  the  presence  of  the  Lord  and 
tfu  sending  of  the  Messiah. 

These  words  were  spoken  to  the  Israelites  and  the  implica- 
tion is  that  the  repentance  of  Israel  will  result  in  the  coming  of 
the  Christ  who  has  been  appointed  for  them,  even  Jesus. 

y.    How  Repentance  Is  EflPected. 

(i)  Acts  ii:  i8 — "When  they  heard  these  things,  they  held  their 
peace,  and  glorified  God,  saying.  Then  hath  God  also  to  the  Gentiles 
graft  ted  repentance  unto  life." 

(The  word  rendered  "granted"  in  this  verse  is  the  word 
ordinarily  translated  "given,") 

FIRST  PROPOSITION:     Repentance  unto  life  is  God's  gift. 

(2)  Acts  5:  30,  31,  R.V. — "The  God  of  our  fathers  raised  up  Jesus, 
whom  ye  slew,  hanging  him  on  a  tree.  Him  did  God  exalt  with  his 
right  hand  to  be  a  Prince  and  a  Saviour,  iox  to  give  repentance  to  Israel, 
and  remission  of  sins."  See  also  3:  26 — "  Unto  you  first  God,  having 
raised  up  his  servant,  sent  him  to  bless  you,  in  turning  away  every  one 
of  you  from  your  iniquities." 

SE  COND  PR  OPOSITION:  Jesus,  once  crucified  hut  now  exalted, 
gives  repentance. 

(3)  Acts  2:  37,  38,  41 — "  Now  when  they  heard  this,  they  were 
pricked  in  their  heart,  and  said  unto  Peter  and  to  the  rest  of  the 
apostles.  Men  and  brethren,  what  shall  we  do  ?  Then  Peter  said  unto 
them.  Repent,  and  be  baptized  every  one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the 
Holy  Ghost.  .  .  .  Then  they  that  gladly  received  his  word  were  bap- 
tized: and  the  same  day  there  were  added  unto  them  about  three 
thousand  souls." 

By  the  verses  that  precede  we  see  that  what  they  heard  was 
the  word  of  God,  preached  by  men  "filled  with  the  Holy  Ghost." 

THIRD  PROPOSITION:  Repentance  is  effected  through  the 
preaching  of  the  Word  by  men  filled  with  the  Holy  Ghost. 

(Compare  i  Thess.  i:  5,  6,  9,  10 — "For  our  gospel  came  not  unto 
you  in  word  only,  but  also  in  power,  and  in  the  Holy  Ghost,  and  in 
much  assurance;  as  ye  know  what  manner  of  men  we  were  among  you 
for  your  sake.  .  .  .  For  they  themselves  shew  of  us  what  manner 
of  entering  in  we  had  unto  you,  and  how  ye  turned  to  God  from  idols 


360  What  the  Bible  Teaches 

to  serve  the  living  and  true  God;  and  to  wait  for  his  son  from  heaven, 
whom  he  raised  from  the  dead,  even  Jesus,  which  deUvered  us  from  the 
wrath  to  come." 

The  Word  of  God  is  the  means  used  for  the  bestowal  of  the 
gift  of  repentance. 

(4)  Jonah  3:  5-10 — "So  the  people  of  Nineveh  believed  God,  and 
proclaimed  a  fast,  and  put  on  sackcloth,  from  the  greatest  of  them 
even  to  the  least  of  them.  For  word  came  unto  the  king  of  Nineveh, 
and  he  arose  from  his  throne,  and  he  laid  his  robe  from  him,  and  cov- 
ered him  with  sackcloth,  and  sat  in  ashes.  And  he  caused  it  to  be  pro- 
claimed and  published  through  Nineveh  by  the  decree  of  the  king  and 
his  nobles,  saying.  Let  neither  man  nor  beast,  herd  nor  flock,  taste 
any  thing:  let  them  not  feed,  nor  drink  water:  But  let  man  and  beast 
be  covered  with  sackcloth,  and  cry  mightily  unto  God:  yea,  let  them 
turn  every  one  from  his  evil  way,  and  from  the  violence  that  is  in  their 
hands.  Who  can  tell  if  God  will  turn  and  repent,  and  turn  away  from 
his  fierce  anger,  that  we  perish  not  ?  And  God  saw  their  works,  that 
they  turned  from  their  evil  way:  and  God  repented  of  the  evil,  that  he 
had  said  that  he  would  do  unto  them;  and  he  did  it  not," 

FOURTH  PROPOSITION:     Repentance  results  when  men  believe 
God^s  Word. 

(5)  Rom,  2:  4 — "  Or  despisest  thou  the  riches  of  his  goodness  and 
forbearance  and  longsuffering;  not  knowing  that  the  goodness  of  God 
leadeth  thee  to  repentance  ?  " 

FIFTH  PROPOSITION:     The  goodness  of  God  leadeth  men  to 
Repe7itance. 

The  word  here  rendered  "goodness"  is  an  adjective  mean- 
ing ordinarily  in  the  New  Testament  usage  "kind"  (Luke  6:  35; 
Eph.  4:  32),  or  "gracious"  (1  Pet.  2:3).  It  is  the  kindness  and 
patience  and  forbearance  of  God  that  leads  men  to  repentance. 

(Compare  2  Pet.  3:  9 — "The  Lord  is  not  slack  concerning  his 
promises,  as  some  men  count  slackness;  but  is  longsuffering  to  us- 
ward,  not  willing  that  any  should  perish,  but  that  all  should  come  to 
repentance.") 

(6)  Rev.  3:  19 — "As  many  as  I  love,  /  rebuke  and  chasten:  be  zeal- 
ous therefore,  and  repent." 

Heb.  12:  6,  10,  II — "  For  whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth.  .  .  .  For  they  verily  for 
a  few  days  chastened'us  after  their  own  pleasure;  but  heforour  profit, 
that  we  might  be  partakers  of  his  holiness.  Now  no  chastening  for 
the  present  seemeth  to  be  joyous,  but  grievous:  nevertheless,  after- 
ward it  yieldeth  the  peaceable  fruit  of  righteousness  unto  them  which 
are  exercised  thereby." 


Repentance  361 

SIXTH  PROPOSITION':  Repentance  is  effected  through  God's 
loving  reproof  and  chastisement. 

(Compare  Ps.  119:  67 — "Before  I  was  afflicted  I  went  astray:  but 
now  have  I  kept  thy  word.") 

{7)  2  Tim.  2:24,25,  R.V. — "And  the  Lord's  servant  must  not 
strive,  but  be  gentle  towards  all,  apt  to  teach,  forbearing,  in  meekness 
correcting  them  that  oppose  themselves;  if  peradventure  God  may  give 
them  repentance  unto  the  knowledge  of  the  truth." 

SEVENTH  PROPOSITION:  Repentance  is  effected  through  the 
meek  and  gentle  correction  adtni?iistered  by  the  servant  of  the 
Lord. 

(8)  2  Cor.  7:  8-11,  R.V. — "For  though  I  made  you  sorry  with  my 
epistle,  I  do  not  regret  it,  though  I  did  regret;  for  I  see  that  that  epis- 
tle made  you  sorry,  though  but  for  a  season.  Now  I  rejoice,  not  that 
ye  were  made  sorry,  but  that  ye  were  made  sorry  unto  repentance: 
for  ye  were  made  sorry  after  a  godly  sort,  that  ye  might  suffer  loss  by 
us  in  nothing.  For  godly  sorrow  worketh  repentance  unto  salvation,  a 
repentance  which  bringeth  no  regret:  but  the  sorrow  of  the  world 
worketh  death.  For  behold,  this  selfsame  thing,  that  ye  were  made 
sorry  after  a  godly  sort,  what  earnest  care  it  wrought  in  you,  yea, 
what  cleansing  of  yourselves,  yea,  what  indignation,  yea,  what  fear, 
yea,  what  longing,  yea,  what  zeal,  yea,  what  avenging!  In  every- 
thing ye  approved  yourselves  to  be  pure  in  the  matter." 

EIGHTH  PROPOSITION:     Godly  sorrow  worketh  repentance. 

The  godly  sorrow  in  this  case  was  itself  wrought  by  the  cor- 
rection administered  by  the  Lord's  servant. 

(9)  Job  42:  5,  6 — "  I  have  heard  of  thee  by  the  hearing  of  the  ear; 
but  now  tnine  eye  seeth  thee:  Wherefore  I  abhor  myself  and  repent  in 
dust  and  ashes." 

^INTH  PROPOSITION:     The  sight  of  God  causes  repentance. 

Nothing  is  so  calculated  to  impress  sinful  man  with  a  hatred 
of  sin,  and  abhorrence  of  self  as  a  sinner,  as  a  real  view  of  God. 
If  then  we  wish  to  bring  men  to  repentance,  let  us  bring  them 
face  to  face  with  God.  This  can  be  effected  by  showing  them 
God  as  revealed  in  His  Word.  But  it  must  be  done  in  the  power 
of  the  Holy  Spirit. 


CHAPTER  X. 

FAITH. 
I.    What  is  Faith? 

(1)  Meaning  of  Faith  in  general, 

Heb.  ii:  i,  R.V. — "  Now  faith  is  the  assurance  of  things  hoped  for, 
the  proving  of  things  not  seen."  And  Am.  Ap.,  "Now  faith  is  as- 
surance of  things  hoped  for,  a  conviction  of  things  not  seen." 

(Compare  vv.  7,  11,  17-19,  22,  30 — "  By  faith  Noah,  being  wanted  of 
God  concerning  things  not  seen  as  yet,  moved  with  godly  fear,  pre- 
pared an  ark  to  the  saving  of  his  house;  through  which  he  condemned 
the  world,  and  became  heir  of  the  righteousness  which  is  according  to 
faith.  .  .  .  By  faith  even  Sarah  herself  received  power  to  conceive 
seed  when  she  was  past  age,  since  she  counted  him  faithful  who  had 
promised:  .  .  .  By  faith  Abraham,  being  tried,  offered  up  Isaac: 
yea,  he  that  had  gladly  received  the  promises  was  offering  up  his  only 
begotten  son;  even  he  to  whom  it  was  said.  In  Isaac  shall  thy  seed  be 
called:  accounting  that  God  is  able  to  raise  up,  even  from  the  dead; 
from  whence  he  did  also  in  a  parable  receive  him  back.  .  .  .  By 
faith  Joseph,  when  his  end  was  nigh,  made  mention  of  the  departure 
of  the  children  of  Israel:  and  gave  commandment  concerning  his 
bones.") 

Faith  is  the  assurance  of  things  hoped  for,  a  conviction  (or 
proving,  puttijig  to  the  test)  of  things  not  seen.  The  foundation 
upon  which  this  assurance  of  things  hoped  for,  this  conviction  of 
things  not  seen,  rests,  is  God's  Word. 

(2)  Meaning  op  "  Faith"  when  used  in  connection  with 

PRAYER. 

Jas.  i:  5-7,  R.V. — "  But  if  any  of  you  lacketh  wisdom,  let  him  ask 
of  God,  who  giveth  to  all  liberally  and  upbraideth  not;  and  it  shall  be 
given  him.  But  let  him  ask  in  faith,  nothing  doubting:  for  he  that 
doubteth  is  like  the  surge  of  the  sea  driven  by  the  wind  and  tossed. 
For  let  not  that  man  think  that  he  shall  receive  anything  of  the  Lord." 
Mark  11:  24,  R.V. — "  Therefore  I  say  unto  you,  All  things  whatso- 
ever ye  pray  and  ask  for,  believe  that  ye  have  received  them,  and  ye 
shall  have  them." 

Faith.,  in  prayer,  is  the  firm  expectation  or  assicrance,  free 
from  all  doubts,  of  getting  the  thing  asked. 


Faith  363 

The  prayer  of  faith  reckons  the  thing  asked  as  already  really 
its  own,  because  God  has  heard  the  request  and  granted  the  thing 
asked,  and  what  God  has  granted  is  as  really  ours  as  if  we  had  it 
already  in  our  possession  experimentally. 

Compare  i  Jno.  5:  14,  15 — "And  this  is  the  confidence  that  we  have 
in  him,  that,  if  we  ask  anything  according  to  his  will,  he  heareth  us: 
and  if  we  know  that  he  hear  us,  whatsoever  we  ask,  we  know  that  we 
have  the  petitions  that  we  desire  of  him"  and  i  Cor.  3:  21 — "  There- 
fore let  no  man  glory  in  men:  for  all  things  are  yours." 

(3)  Meaning  OF  "  Faith  "  when  used  in  connection  with 
God. 

(a)  I  Jno.  5:  ID,  R.  V. — "  He  that  believeth  on  the  Son  of  God  liath 
the  witness  in  him:  he  that  believeth  not  God  hath  made  him  a 
liar;  because  he  hath  not  believed  in  the  witness  that  God  hath  borne 
concerning  His  Son." 

Jno.  5:  24,  R.V. — "Verily,  verily,  I  say  unto  you,  He  that  heareth 
my  word,  and  believeth  him  that  sent  me,  hath  eternal  hfe,  and  coni- 
eth  not  into  judgment,  but  hath  passed  out  of  death  into  life." 

Acts  27:  22-25 — "And  now  I  exhort  you  to  be  of  good  cheer:  for 
there  shall  be  no  loss  of  any  man's  life  among  you,  but  of  the  ship. 
For  there  stood  by  me  this  night  the  angel  of  God,  whose  I  am,  and 
whom  I  serve,  saying.  Fear  not,  Paul;  thou  must  be  brought  before 
Caesar:  and,  lo,  God  hath  given  thee  all  them  that  sail  with  thee. 
Wherefore,  sirs,  be  of  good  cheer:  for  I  believe  God,  that  it  shall  be 
even  as  it  was  told  me." 

Rom.  4:  3 — "  For  thus  saith  the  Scriptures  ?  Abraham  believed  God 
and  it  was  counted  unto  him  for  righteousness."  (Compare  Gen.  15: 
4-6 — "And,  behold,  the  word  of  the  Lord  came  unto  him,  saying. 
This  shall  not  be  thine  heir;  but  he  that  shall  come  forth  out  of  thine  own 
bowels  shall  be  thine  heir.  And  he  brought  him  forth  abroad,  and  said, 
Look  now  toward  heaven,  and  tell  the  stars,  if  thou  be  able  to  number 
them:  and  he  said  unto  him,  So  shall  thy  seed  be.  And  he  believed  in 
/>^/ Lord;  and  he  counted  it  to  him  for  righteousness.") 

Rom.  4:  19-21,  R.V. — "And  without  being  weakened  in  faith  he 
considered  his  own  body  now  as  good  as  dead  (he  being  about  a  hun- 
dred years  old  ),  and  the  deadness  of  Sarah's  womb:  yea,  looking  unto 
the  promise  of  God,  he  wavered  not  through  unbelief,  but  waxed  strong 
through  faith,  giving  glory  to  God,  and  being  fully  assured  that,  what 
he  had  promised,  he  was  able  also  to  perform." 

To  believe  God  is  to  rely  upon  or  have  unhesitating  assur- 
ance  of  the  truth  of  God's  testimony,  even  tliouyh  it  is  unsup- 
ported by  any  other  evidence,  and  to  rely  uj)on  or  hace  unfaltervty 
assurance  of  the  fulfilment  of  hisproinises,  even  though  everything 
seen  seems  against  fuljillment. 


364  What  the  Bible  Teaches 

It  is  ''  taking  God  at  his  word."  Faith  is  not  belief  without 
evidence.  It  is  belief  on  the  very  best  of  evidence,  the  word  of 
Him  who  cannot  lie.  (Tit.  1:2.)  Faith  is  so  rational  that  it 
asks  no  other  evidence  than  this  all-sufficient  evidence.  To  ask 
other  evidence  than  the  word  of  Him  "  who  cannot  lie  "  Is  not 
♦♦rationalism,"  but  consummate  irrationalism. 

{d)  2  Chron.  20:20 — "And  they  rose  early  in  the  morning,  and 
went  forth  into  the  wilderness  of  Tekoa:  and  as  they  went  forth,  Je- 
hoshaphat  stood  and  said,  Hear  me,  O  Judah,  and  ye  inhabitants  of 
Jerusalem;  Believe  in  the  Lord  your  God,  so  shall  ye  be  established; 
believe  his  prophets,  so  shall  ye  prosper." 

Jno,  14,  i:  R.V.,  Am.  Ap. — "Let  not  your  heart  be  troubled;  ye 
believe  in  God,  believe  also  in  me." 

To  believe  in  God  is  to  rely  upon,  or  jyut  confidence  in  God 
Himself.  When  we  believe  God  we  trust  His  word;  when  we  be- 
lieve in  God  we  trust  Himself.  When  we  believe  God  we  fix  our 
eyes  on  what  He  has  said  (Rom.  4 :  20) ;  when  we  believe  in  God 
we  fix  our  eyes  upon  what  He  is,  upon  His  person,  upon  Himself. 

Note. — There  are  two  Hebrew  words  for  "trust"  and  "faith." 
The  first,  translated  "believe"  and  "trust,"  means  primarily,  in  the 
transitive,  "  to  prop,"  "  to  stay,"  "to  support";  in  the  intransitive,  "to 
stay  oneself."  The  second  word,  translated  "  trust,"  seems  to  mean  "to 
cast  oneself  upon."  When  we  believe  God  we  stay  ourselves  upon  His 
word:    When  we  believe  in  God  we  stay  ourselves  upon  Himself. 

(4)  Meaning  op  "Faith"  when  used  in  connection  with 
Jesus  Christ. 

Jno.  14: 1 — "  Let  not  your  heart  be  troubled:  ye  believe  in  God,  be- 
lieve also  in  me." 

Matt.  9:  21,  22 — "  For  she  said  within  herself.  If  I  may  but  touch 
his  garment,  I  shall  be  whole.  But  Jesus  turned  him  about,  and  when 
he  saw  her,  he  said,  Daughter,  be  of  good  comfort;  t/ty  faith  hath 
made  thee  whole.     And  the  woman  was  made  whole  from  that  hour." 

Matt.  9:29 — "Then  touched  he  their  eyes,  saying.  According  to 
thy  faith  be  it  unto  you." 

Matt.  15:25,  28 — "Then  came  she  and  worshipped  him,  saying, 
Lord  help  me.  •  .  .  Then  Jesus  answered  and  said  unto  her,  O 
woman,  great  is  thy  faith;  be  it  unto  thee  even  as  thou  wilt.  And  her 
daughter  was  made  whole  from  that  very  hour." 

Matt.  8:8-10 — "The  centurion  answered  and  said,  Lord,  I  am  not 
worthy  that  thou  shouldest  come  under  my  roof:  but  speak  the  word 
only,  and  my  servant  shall  be  healed.  For  I  am  a  man  under  author- 
ity, having  soldiers  under  me:  and  I  say  to  this  man.  Go,  and  he  go- 
eth;  and  to  another,  Come,   and  he  cometh;  and  to  my  servant,  do 


Faith  365 

this,  and  he  doetli  it.  When  Jesus  heard  it,  he  marvelled,  and  said 
to  them  that  followed,  Verily,  I  say  unto  you,  /  have  not  found  so 
great  faith,  no,  not  in  Israel." 

Luke  7:48-50 — "  And  he  said  unto  her.  Thy  sins  are  forgiven.  And 
they  that  sat  at  meat  with  him  began  to  say  within  themselves.  Who 
is  this  that  forgiveth  sins  also  ?  And  he  said  to  the  woman.  Thy 
faith  hath  saved  thee;  go  in  peace." 

Jno.  14:  12 — "Verily,  verily,  I  say  unto  you,  He  that  believeth  on 
me,  the  works  that  I  do  shall  he  do  also;  and  greater  works  than  these 
shall  he  do;  because  I  go  unto  my  Father." 

Faith  in  Jesus  Christ  is  relying  upon.,  or  putting  confidence 
in  Jesus  Christ.  It  is  the  assurance  that  he  loill  do  the  things 
sought  of  him  or  take  care  of  the  matters  intrusted  to  him.  (2 
Tim.  1:12.)  It  is  sim2)ly  relying  upon  him  for  these  things. 
What  Jesus  Christ  is  relied  upon  for  varies  in  different  cases.  (In 
the  several  cases  cited  above  it  was  for  care,  healing,  sight,  help, 
the  healing  of  another,  pardon,  power.)  What  he  is  relied  upon 
for,  that  will  he  do. 

Matt.  9:29 — "  Then  touched  he  their  eyes,  saying,  According  to 
your  faith  be  it  unto  you." 

Relying  upon  Christ  for  healing  brings  healing,  relying 
upon  Christ  for  help  brings  help,  relying  upon  Christ  for 
pardon  brings  pardon,  relying  upon  Christ  for  power  brings 
power,  relying  upon  Christ  for  victory  brings  victory.  What  we 
have  a  right  to  rely  upon  him  for  is  determined  by  his  character 
and  his  definite  promises. 

II.    Saving  Faith. 

(1)  The  Character  op  Saving  Faith,  or  how  we  must 
believe  in  order  to  be  saved. 

(i)  Rom.  10:9,  10 — "  That  if  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  hath  raised 
him  from  the  dead,  thou  shalt  be  saved.  For  with  the  heart  man  be- 
lieveth unto  righteousness;  and  with  the  mouth  confession  is  made 
unto  salvation." 

FIRST  PROPOSITION^:     Saving   Faith  is   believing  with   the 
heart. 

In  order  to  be  saved  we  must  believe  with  the  heart.  In  the 
Bible  the  heart  stands  for  the  thought,  feelings  and  will.  A 
heart-faith,  then,  is  a  faith  that  rules  the  thought,  the  feelings  and 


366  What  the  Bible  Teaches 

the  will.      The  manifestation  of  heart-faith  is  action  in  the  direo* 
tion  of  that  which  is  believed. 

Compare  Heb.  ii:  7,  8,  17,  ig,  20,  22,  24-26,  28 — "By  faith  Noah^ 
being  warned  of  God  of  things  not  seen  as  yet,  moved  with  fear,  pre- 
pared an  ark  to  the  saving  of  his  house;  by  the  which  he  condemned 
the  world,  and  became  heir  of  the  righteousness  which  is  by  faith. 
By  faith  Abraham,  when  he  was  called  to  go  out  into  a  place  which  he 
should  after  receive  for  an  inheritance,  obeyed;  ^m^  he  went  out^ViQ\. 
knowing  whither  he  went.  .  .  .  By  faith  Abraham,  when  he  was 
tried,  offered  up  Isaac:  and  he  that  had  received  the  promises  offered 
up  his  only  begotten  son.  .  .  .  Accounting  that  God  was  able  to 
raise  him  up,  even  from  the  dead;  from  whence  also  he  received  him 
in  a  figure.  By  faith  Isaac  blessed  Jacob  and  Esau  concerning  things 
to  come.  .  .  .  By  faith  Joseph,  when  he  died,  tnade  mention  of  the 
departing  of  the  children  of  Israel;  ^xl^  gave  commandment  concerning 
his  bones,  .  ,  .  By  faith  Moses,  when  he  was  come  to  years,  re* 
fused  to  be  called  the  son  of  Pharaoh's  daughter;  Choosing  rather  to 
suffer  affliction  with  the  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season;  Esteeming  the  reproach  of  Christ  greater  riches  than 
the  treasures  in  Egypt:  for  he  had  respect  unto  the  recompense  of  the 
reward.  .  .  .  Through  faith  he  kept  the  passover,  and  the  sprink- 
ling of  blood,  lest  he  that  destroyed  the  firstborn  should  touch  them," 
and  Rom.  4:  18-21,  R.V. — "Who  in  hope  believed  against  hope,  to  the 
end  that  he  might  become  a  father  of  many  nations,  according  to  that 
which  had  been  spoken.  So  shall  thy  seed  be.  And  without  being 
weakened  in  faith  he  considered  his  own  body  now  as  good  as  dead 
(he  being  about  a  hundred  years  old)  and  the  deadness  of  Sarah's 
womb:  yea,  looking  unto  the  promise  of  God,  he  wavered  not  through 
unbelief,  but  waxed  strong  through  faith,  giving  glory  to  God,  and 
being  fully  assured  that,  what  he  had  promised,  he  was  able  also  to 
perform." 

(2)  Jas.  2:  14,  21,  22,  25,  R.V. — "  What  doth  it  profit,  my  brethren, 
if  a  man  say  he  hath  faith,  but  have  not  works  ?  .  .  .  Was  not 
Abraham  our  father  justified  by  works,  in  that  he  offered  up  Isaac  his 
son  upon  the  altar  ?  Thou  seest  that  faith  wrought  with  his  works, 
and  by  works  was  faith  made  perfect;  .  .  .  And  in  like  manner 
was  not  also  Rahab  the  harlot  justified  by  works,  in  that  she  received 
the  messengers,  and  sent  them  out  another  way  ?  " 

SECOND  PROPOSITION:     Saving  Faith  is  a  faith  that  works 
by  doing  that  which  the  one  who  is  believed  in  bids  us  do. 

(3)  Gal.  5:  6 — "  For  in  Jesus  Christ  neither  circumcision  availeth 
anytlaing,  nor  uncircumcision;  but  faith  which  worketh  by  love." 

THIRD  PROPOSITION:     Saving  Faith  is  the  faith  which  works 
by  love. 


Faith  367 

(4)  Jno.  i:  12 — "  But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  believe  on  his 
name." 

FOURTH  PROPOSITION:  Saving  Faith  is  the  faith  tchich  re. 
ceives  Jesus  Christ  as  He  comes  to  us,  and  for  all  that  He  offers 
Himself  to  be. 

He  offers  Himself  as  our  sin-bearer.  Saving  Faith  accepts 
Him  as  such  and  rests  all  its  hope  for  pardon  on  His  atoning 
blood.  He  offers  Himself  as  our  deliverer  from  sin's  power 
(Jno.  8:  34,  36).  Saving  Faith  accepts  Him  as  such  and  relies 
utterly  upon  Him  and  expects  Him  to  give  such  deliverance.  He 
offers  Himself  as  our  Teacher  and  Loi'd  (Jno.  13:  13).  Saving 
Faith  accepts  Him  as  such  and  surrenders  the  mind  unreserv- 
edly to  His  teaching  and  the  life  to  His  absolute  control. 

(5)  2  Tim.  i:  12 — "  For  the  which  cause  I  also  suffer  these  things: 
nevertheless  I  am  not  ashamed;  for  I  know  whom  I  have  believed,  and 
am  persuaded  that  he  is  able  to  keep  that  which  I  have  committed 
unto  him  against  that  day." 

FIFTH  PROPOSITION:     Saving  Faith  in  Jesus  Christ  is  the 
faith  that  commits  to  Jesus  Christ. 

(6)  Rom.  10:  13,  14 — "  For  whosoever  shall  call  upon  the  name  of 
the  Lord  shall  be  saved.  How  then  shall  they  call  on  him  in  whom 
they  have  not  believed  ?  "  etc. 

SIXTH  PROPOSITION:  Saving  Faith  is  a  faith  that  calls 
upon  the  name  of  the  Lord. 

Note. — The  context  plainly  shows  that  the  Lord  here  is  the  Lord 
Jesus  Christ  (v.  g,  R.V.).  To  call  upon  His  name  implies:  First,  a  deep 
recognition  of  our  need  of  salvation.  Second,  an  earnest  desire  to  be 
saved.  Third,  an  utter  casting  away  of  hope  in  any  other  way  of  salva- 
tion. Fourth,  a  hope  that  He  will  save.  The  faith  that  recognizes  our 
own  lost  condition,  that  earnestly  desires  salvation,  that  casts  away  all 
hope  in  any  one  or  any  thing  but  the  Lord  Jesus,  and  that  hopes  (or  has 
the  assurance)  that  He  will  save,  and  puts  Him  to  the  test  by  crying  to 
Him,  is  the  faith  that  saves. 

(7)  Rom.  10:  9,  R.V. — "Because  if  thou  shalt  confess  with  thy 
tfiouth  Jesus  as  Lord,  and  shalt  believe  in  thy  heart  that  God  raised  him 
from  the  dead,  thou  shalt  be  saved." 

SEVENTH  PROPOSITION:  Saving  Faith  is  the  faith  that 
confesses  Jesus  as  Lord. 


368  What  the  Bible  Teaches 

(8)  Heb.  10:38,  39,  R.V. — "But  1115'  righteous  one  shall  live  by 
faith:  And  if  he  shrink  back,  my  soul  hath  no  pleasure  in  him.  But 
vre  are  not  of  them  that  shrink  back  unto  perdition;  but  of  them  that 
have  faith  unto  the  saving  of  the  soul."     (See  context  w.  32-37.) 

EIGHTH  PROPOSITION:  Saving  Faith  is  the  faith  that  does 
not  shrifik  back  from  the  confession  and  service  of  Christ  Jesus 
in  danger  ayid  trial. 

(2)  The  Contents  op  Sating  Faith,  or  what  we  must  be- 
lieve IN  ORDER  TO  BE  SATED, 

(i)  Jno.  20:  31 — "But  these  are  written,  that  ye  might  believe 
that  fesus  is  the  Christ,  the  Son  of  God;  and  that  believing  ye  might 
have  life  through  his  name." 

FIRST  PROPOSITION:  In  order  that  we  may  have  life  we 
must  believe  that  Jesus  is  the  Christ,  the  So7i  of  God.  (Com- 
pare 1  Jno.  5:1.) 

Of  course  this  must  be  a  heart-faith,  a  faith  that  leads  to 
action  along  the  line  of  that  which  is  believed,  as  seen  above. 
Not  merely  a  theological  opinion  that  Jesus  is  the  Christ,  the 
Son  of  God,  but  such  an  assurance  or  conviction  that  He  is  as 
leads  us  to  put  our  trust  in  him,  and  to  submit  our  thoughts  and 
feelings  and  purposes  and  lives  to  His  control. 

(2)  Rom.  i:  16 — "For  I  am  not  ashamed  of  the  gospel  of  Christ: 
for  it  is  the  power  of  God  unto  salvation  to  every  one  that  believeth; 
to  the  Jew  first,  and  also  to  the  Greek." 

SECOND  PROPOSITION:  In  order  to  be  saved  we  must  believe 
the  gospel. 

Question:     "What  is  the  gospel  ? 
Answer: 

I  Cor.  15:  1-4 — "  Moreover,  brethren,  I  declare  unto  you  the  gospel 
which  I  preached  unto  you,  which  also  ye  have  received,  and  wherein 
ye  stand;  By  which  also  ye  are  saved,  if  ye  keep  in  memory  what  I 
preached  unto  you,  unless  ye  have  believed  in  vain.  For  I  delivered 
unto  you  first  of  all  that  which  I  also  received,  how  that  Christ  died 
yi7r^«r«« J  according  to  the  Scriptures;  and  that  he  was  buried,  and 
that  he  rose  again  the  third  day  according  to  the  Scriptures."  (See 
also  Rom.  i:  17-25.) 

The  gospel  is,  that  "Christ  died  for  our  sins  according 
to  the  Scriptures  .  .  .  was  buried  .  .  .  and  rose  again." 
This  we  must  believe  in  oi'der  to  be  saved.     This  involves  faith 


Faith  369 

in  Him  as  the  Christ  the  Son  of  God.  (Rom.  1 :  4 — "  And  declared 
to  be  the  Son  of  God  with  power,  according  to  the  Spirit  of 
holiness,  by  the  resurrection  from  the  dead.^^) 

Faith  that  He  died  for  our  sins  brings  pardon;  faith  that  he 
rose  again  brings  deliverance  from  sin's  power.  Of  course,  this 
also  must  be  a  heart-faith. 

(3)  Rom.  10:9 — "That  if  thou  shalt  confess  with  thy  mouth  the 
Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  hath  raised  him 

from  the  dead,  thou  shalt  be  saved." 

THIRD  PROPOSITION:  In  order  to  be  saved  we  must  believe 
that  God  hath  raised  the  Lord  Jesus  from  the  dead. 

This  involves  faith  in  His  Divinity  (Rom.  1 : 4),  in  His  propitia- 
tory death  and  God's  acceptance  of  it  (Rom.  4:  25),  and  in  His  in- 
tercession for  us  (Heb.  7:  25),  and  His  power  to  deliver  us  from 
sin. 

(4)  Luke  7:  48-50 — "  And  he  said  unto  her,  Thy  sins  are  forgiven. 
And  they  that  sat  at  meat  with  him  began  to  say  within  themselves, 
Who  is  this  that  forgiveth  sins  also?  And  he  said  to  the  woman,  Thy 
faith  hath  saved  thee;  go  in  peace." 

FOURTH  PROPOSITION:  In  order  to  be  saved  we  7nust  believe 
that  Jesus  can  and  will  forgive  our  sin. 

This  faith  involves  faith  in  the  Divinity  of  Jesus,  for  God 
alone  can  forgive  sin. 

m.    How  Faith  is  Manifested. 

(i)  Mark  2:  3-5 — "And  they  came  unto  him,  bringing  one  sick  of 
the  palsy,  which  was  borne  of  four.  And  when  they  could  not  come 
nigh  unto  him  for  the  press,  they  uncovered  the  roof  where  he  was: 
and  when  they  had  broken  it  up,  they  let  down  the  bed  wherein  the 
sick  of  the  palsy  lay.  When  Jesus  saw  their  faith,  he  said  unto  the 
sick  of  the  palsy,  Son,  thy  sins  be  forgiven  thee." 

FIRST  PROPOSITION:  Faith  in  Jesus  is  manifested  by  our 
bringing  to  Him  our  need  and  surmounting  all  the  obstacles  that 
lie  betwee7i  us  and  him. 

(2)  Matt.  15:  22-28 — "And,  behold,  a  woman  of  Canaan  came  out 
of  the  same  coasts,  and  cried  unto  him,  saying,  have  mercy  on  me, 
O  Lord,  thou  Son  of  David;  my  daughter  is  grievously  vexed  with  a 
devil.  But  he  answered  her  not  a  word.  And  his  disciples  came  and 
besought  him,  saying.  Send  her  away;  for  she  crieth  after  us.     But  he 


370  What  the  Bible  Teaches 

answered  and  said,  I  am  not  sent  but  unto  the  lost  sheep  of  the 
house  of  Israel.  Then  came  she  and  worshipped  him,  saying,  Lord, 
help  me.  But  he  answered  and  said.  It  is  not  meet  to  take  the  chil- 
dren's bread,  and  cast  it  to  dogs.  And  she  said.  Truth,  Lord:  yet 
the  dogs  eat  of  the  crumbs  which  fall  from  their  master's  table.  Then 
Jesus  answered  and  said  unto  her,  O  woman,  great  is  thy  faith:  be  it 
unto  thee  even  as  thou  wilt.  And  her  daughter  was  made  whole  from 
that  very  hour." 

SECOND  PROPOSITION:  Faith  in  Jesus  is  manifested  by  our 
holding  on  to  Jesus  for  the  desired  blessing  in  the  face  of  dis- 
couragement, even  in  the  face  of  His  apparent  refusal  to  be- 
stow it. 

(3)  Acts  11:  19,  21,  R.V. — "They  therefore  that  were  scattered 
abroad  upon  the  tribulation  that  arose  about  Stephen  travelled  as  faf 
as  Phoenicia,  and  Cyprus,  and  Antioch,  speaking  the  word  to  none  save 
only  Jews.  .  .  .  And  the  hand  of  the  Lord  was  with  them:  and  a 
great  number  that  believed  turned  unto  the  Lord." 

THIRD  PROPOSITION:  Faith  in  God's  Word  is  manifested  by 
men  turning  to  the  Lord. 

(4)  Heb.  11:8,  17 — "  By  faith  Abraham,  when  he  was  called  to  go 
out  into  a  place  which  he  should  after  receive  for  an  inheritance, 
obeyed;  and  he  went  out,  not  knowing  whither  he  went.  .  .  .  By 
faith  Abraham,  when  he  was  tried,  offered  up  Isaac:  and  he  that  had 
received  the  promises  offered  up  his  only  begotten  son." 

FOURTH  PROPOSITION:  Faith  is  manifested  by  prompt 
and  exact  obedience  to  the  commandments  of  Him  loho  is  be- 
lieved in,  simply  because  He  commands,  though  we  know  not  the 
purpose  of  His  command,  nor  the  outcome  oj'  our  obedience 

(5)  Heb.  .11:17-19 — "By  faith  Abraham,  when  he  was  tried, 
offered  up  Isaac:  and  he  that  had  received  the  promise  offered  up  his 
only  begotten  son  of  whom  it  was  said.  That  in  Isaac  shall  thy 
seed  be  called:  Accounting  that  God  was  able  to  raise  him  up,  even 
from  the  dead;  from  whence  also  he  received  him  in  a  figure." 

Rom.  4: 18-21,  R.V. — "Who  in  hope  believed  against  hope,  to  the 
end  that  he  might  become  a  father  of  many  nations,  according  to  that 
which  had  been  spoken,  So  shall  thy  seed  be.  And  without  being 
weakened  in  faith  he  considered  his  own  body  now  as  good  as  dead  (he 
being  about  a  hundred  years  old),  and  the  deadness  of  Sarah's  womb: 
yea,  looking  unto  the  promise  of  God,  he  wavered  not  through  un- 
belief, but  waxed  strong  through  faith,  giving  glory  to  God,  and  being 
fully  assured  that,  what  he  bad  promised,  he  was  able  also  to  perform." 


Faith  371 

FIFTH  PR  0  POSITION :  Faith  is  manifested  by  a  disregard  for 
the  difficulties  that  lie  in  the  way  of  the  fulfillment  of  God's 
promises.     (Compare  Num.  13:  31-33;  14:  6-9.) 

Difficulties  are  nothing  to  one  who  believes  in  God  and  His 
Word:  God  is  mightier  than  all  obstacles,  and  His  Word  sure  in 
face  of  all  apparent  impossibility  of  fulfillment. 

(6)  Heb.  11:  27 — "  By  faith  he  forsook  Egypt,  not  fearing  the  wrath 
of  the  king:  for  he  endured,  as  seeing  him  who  is  invisible." 

SIXTH  PROPOSITION:     Faith  is  manifested  by  steadfastness 
.    (see  Greek)  in  the  path  God  points  out  in  face  of  obstacles,  peril 
and  apparent  loss. 

(7)  Heb.  11:  24-26 — "  By  faith  Moses,  when  he  was  come  to  years, 
refused  to  be  called  the  son  of  Pharaoh's  daughter;  choosing  rather  to 
suffer  affliction  with  the  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  for  a  season;  Esteeming  the  reproach  of  Christ  greater  riches  than 
the  treasures  in  Egypt:  for  he  had  respect  unto  the  recompense  of  the 
reward. 

SE  VENTH  PR  0 POSITION:  Faith  is  manifested  by  the  sacrifice 
of  the  present  seen,  but  transient  advantage,  for  the  sake  of  the 
future  unseen,  but  permanent  advantage. 

(8)  Heb.  11:  20,  21 — "  By  faith  Isaac  blessed  Jacob  and  Esau  con- 
cerning things  to  come.  By  faith  Jacob,  when  he  was  a  dying,  blessed 
both  the  sons  of  Joseph;  and  worshipped,  leaning  upon  the  top  of  his 
staff." 

(Comp.  Gen.  27:  27-29 — "And  he  came  near,  and  kissed  him:  and 
he  smelled  the  smell  of  his  raiment,  and  blessed  him,  and  said.  See, 
the  smell  of  my  son  is  as  the  smell  of  a  field  which  the  Lord  hath 
blessed:  Therefore  God  give  thee  of  the  dew  of  heaven,  and  the  fatness 
of  the  earth,  and  plenty  of  corn  and  wine:  let  people  serve  thee,  and 
nations  bow  down  to  thee:  be  lord  over  thy  brother,  and  let  thy 
mother's  sons  bow  down  to  thee:  cursed  be  every  one  that  curseth  thee, 
and  blessed  be  he  that  blesseth  thee.  .  .  .  And  Esau  said  unto 
his  father.  Hast  thou  but  one  blessing,  my  father  ?  bless  me,  even  me 
also,  O  my  father.  And  Esau  lifted  up  his  voice,  and  wept.  And 
Isaac  his  father  answered  and  said  unto  him,  Behold,  thy  dwelling 
shall  be  the  fatness  of  the  earth,  and  of  the  dew  of  heaven  from  above; 
and  by  thy  sword  shalt  thou  live,  and  shalt  serve  thy  brother;  and  it 
shall  come  to  pass  when  thou  shalt  have  the  dominion,  that  thou  shalt 
break  his  yoke  from  off  thy  neck,"  and  Gen.  48:  5-20 — "  And  now  thy 
two  sons,  Ephraim  and  Manasseh,  which  were  born  unto  thee  in  the 
land  of  Egypt,  before  I  came  unto  thee  into  Egypt,  are  mine:  as  Reu- 


372  What  the  Bible  Teaches 

ben  and  Simeon,  they  shall  be  mine.  And  thy  issue,  which  thou  beget- 
test  after  them,  shall  be  thine,  and  shall  be  called  after  the  name  of 
their  brethren  in  their  inheritance:  and  as  for  me,  when  I  came  from 
Padan,  Rachel  died  by  me  in  the  land  of  Canaan  in  the  way  when  yet 
there  was  but  a  little  way  to  come  unto  Ephrath:  and  I  buried  her  there 
in  the  way  of  Ephrath;  the  same  is  Beth-lehem.  And  Israel  beheld 
Joseph's  sons,  and  said,  Who  are  these  ?  And  Joseph  said  unto  his 
father,  They  are  my  sons,  whom  God  hath  given  me  in  this  place. 
And  he  said.  Bring  them,  I  pray  thee,  unto  me,  and  I  will  bless  them. 
Now  the  eyes  of  Israel  were  dim  for  age,  so  that  he  could  not  see. 
And  he  brought  them  near  unto  him;  and  he  kissed  them,  and  embraced 
them.  And  Israel  said  unto  Joseph,  I  had  not  thought  to  see  thy  face: 
and,  lo,  God  hath  shewed  me  also  thy  seed.  And  Joseph  brought 
them  out  from  between  his  knees,  and  he  bowed  himself  with  his  face 
to  the  earth.  And  Joseph  took  them  both,  Ephraim  in  his  right  hand 
toward  Israel's  left  hand,  andManasseh  in  his  left  hand  toward  Israel's 
right  hand,  and  brought  them  near  unto  him.  And  Israel  stretched 
out  his  right  hand,  and  laid  it  upon  Ephraim's  head,  who  was  the 
younger,  and  his  left  hand  upon  Manasseh's  head,  guiding  his  hands 
wittingly;  for  Manasseh  was  the  first  bom.  And  he  blessed  Joseph, 
and  said,  God,  before  whom  my  fathers  Abraham  and  Isaac  did  walk, 
the  God  which  fed  me  all  my  life  long  unto  this  day,  the  Angel  which 
redeemed  me  from  all  evil,  bless  the  lads;  and  let  my  name  be  named 
on  them,  and  the  name  of  my  fathers  Abraham  and  Isaac;  and  let 
them  grow  into  a  multitude  in  the  midst  of  the  earth.  And  when  Joseph 
saw  that  his  father  laid  his  right  hand  upon  the  head  of  Ephraim,  it 
displeased  him:  and  he  held  up  his  father's  hand,  to  remove  it  from 
Ephraim's  head  unto  Manasseh's  head.  And  Joseph  said  unto  his 
father,  Not  so,  my  father:  for  this  is  the  firstborn;  put  thy  right  hand 
upon  his  head.  And  his  father  refused,  and  said,  I  know  it,  my  son, 
I  know  it:  he  also  shall  become  a  people,  and  he  also  shall  be  great; 
but  truly  his  younger  brother  shall  be  greater  than  he,  and  his  seed 
shall  become  a  multitude  of  nations.  And  he  blessed  them  that  day, 
saying,  In  thee  shall  Israel  bless,  saying,  God  make  thee  as  Ephraim 
and  as  Manasseh:  and  he  set  Ephraim  before  Manasseh." 

EIGHTH  PROPOSITION:  Faith  is  manifested  by  large  ex- 
pectations  based  xipon  God's  large  promises,  even  though  as  yet 
nothing  may  be  seen. 

IV.    The  Results  of  Faith. 

(i)    Eph.  2:8 — "For  by  grace  are  ye  saved  through  faith;  and 
that  not  of  yourselves:  it  is  the  gift  of  God." 

FIRST  PROPOSITION:     We  are  savtd  through  faith. 


Faith  373 

Salvation  is  God's  free  gift;  faith  appropriates  to  itself  this 
gift  freely  offered  to  all.  Rom,  1: 16 — "  For  I  am  not  ashamed 
of  the  gospel  of  Christ:  for  it  is  the  power  of  God  unto  salvation 
to  every  one  that  believeth;  to  the  Jew  first,  and  also  to  the 
Greek."  The  gospel  has  power  to  save,  but  that  power  is  dis- 
played only  in  those  who  believe.  See,  also,  1  Tim.  4:  10 — "For 
therefore  we  both  labour  and  suffer  reproach,  because  we  trust 
in  the  living  God,  who  is  the  Saviour  of  all  men,  specially  of  those 
that  believe." 

Salvation  is  a  manifold  process,  but  every  factor  in  it  is  de- 
pendent upon  faith, 

{a)  Acts  10:43 — "To  him  give  all  the  prophets  witness,  that 
through  his  name  whosoever  believeth  in  him  shall  receive  remission 
of  sins." 

We  receive  remission  of  sins  through  faith.  God  offers  for- 
giveness to  all  men  on  the  ground  of  the  shed  blood  of  Christ. 
The  one  who  believes  appropriates  to  himself  individually  this 
universal  offer  of  salvation. 

(3)  Rom.  5: 1 — "  Therefore  being  justified  by  faith,  we  have  peace 
with  God  through  our  Lord  Jesus  Christ." 

We  are  justified  by  faith. 

Gal,  3: 13 — "  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us:  for  it  is  written,  Cursed  is  every  one  that 
hangeth  on  a  tree." 

On  the  ground  of  Christ's  having  been  made  a  curse  for  us 
God  offers  justification  to  us.  This  offer  is  appropriated  by 
faith, 

(c)  Jno.  20: 31 — "  But  these  are  written,  that  ye  might  believe  that 
Jesus  is  tlie  Christ,  the  Son  of  God;  and  that  believing  ye  might  have 
life  through  his  name." 

We  receive  eternal  life  through  believing.  Belief  in  Him 
who  is  the  life  (Jno.  14:  6)  makes  that  life  ours.  Life  is  in  Him 
(1  Jno.  5: 11);  by  our  believing  in  Him  this  life  enters  into  us. 

{d)  Jno.  1:12,  R.V. — "But  as  many  as  received  him,  to  them 
gave  he  the  riglit  to  become  children  of  God,  even  to  them  that  be- 
lieve on  his  name." 

Gal.  3:  26 — "  For  ye  are  all  the  children  of  God  by  faith  in  Christ 
Jesus." 

We  receive  the  right  to  become  sons  of  God  by  faith.  In  His 
only  begotten  Son  God  makes  to  man  the  offer  of  adoption  into 


374  What  the  Bible  Teaches 

His  family.     "We  appropriate  this  offer  to  ourselves  by  believing 
in  His  name. 

{e)  2  Pet.  i:  4  (see  context  vs.  5) — "  Whereby  are  given  unto  us 
exceeding  great  and  precious  promises;  that  by  these  ye  might  be  par- 
takers of  tlie  divine  nature,  having  escaped  the  corruption  that  is  in 
the  world  through  lust." 

We  become  partakers  of  the  Divine  Nature  through  faith  in 
the  exceeding  great  and  precious  promises  of  God. 

(/)  Acts  26:  18 — "To  open  their  eyes,  and  to  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  unto  God,  that  they 
may  receive  forgiveness  of  sins,  and  inheritance  among  them  which  are 
sanctified  by  faith  that  is  in  me." 

We  are  sanctified  by  faith.  God  offers  to  us  in  His  word 
sanctifying  grace.  By  faith  we  appi'opriate  this  sanctifying  grace 
to  ourselves. 

{g)  Acts  15:9 — "And  put  no  difference  between  us  and  them 
purifying  their  hearts  by  faith." 

Our  hearts  are  cleansed  by  faith.  There  is  heart-cleansing 
power  in  the  Word  of  God.  Upon  faith  in  that  Word  it  exercises 
its  heart-cleansing  power  in  us. 

(Compare  Ps.  119:  9,  11 — "  Wherewithal  shall  a  young  man  cleanse 
his  way  ?  by  taking  heed  thereto  according  to  thy  word.  .  .  .  Thy 
word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against  thee.") 

(/i)  Eph.  3:  17,  R.V. — "That  Christ  may  dwell  in  your  hearts 
through  faith,  etc." 

Christ  dwells  in  our  hearts  through  faith.  God  presents 
Christ  to  us  by  His  Spirit  through  the  Word.  Faith  lays  hold 
upon  Christ  thus  presented  and  he  comes  to  dwell  in  the  heart 
and  work  all  His  glorious  work  within. 

(t)  I  Pet.  i:  5 — "Who  are  kept  by  the  power  of  God  through  faith 
unto  salvation  ready  to  be  revealed  in  the  last  time." 

We  are  kept  through  faith  by  the  power  of  God  unto  a  sal- 
vation ready  to  be  revealed  in  the  last  time.  God  provides  keep- 
ing, His  own  almighty  power  to  keep.  Faith  simply  lays  hold  of 
the  almighty  power  divinely  provided. 

(J)  2  Cor.  i:  24 — "  Not  for  that  we  have  dominion  over  your  faith, 
but  are  helpers  of  your  joy:  for  by  faith  ye  stand." 

We  stand  by  faith.     By  faith  we  enter  into  or  appropriate  to 

ourselves  the  grace  of  God  wherein  we  stand. 


Faith  375 

Rom.  5:  2 — "  By  whom  also  we  have  access  by  faith  into  this  grace 
wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of  God." 

(k)  I  Jno.  5:  4,  5 — "  For  whatsoever  is  born  of  God  overcometh  the 
world:  and  this  is  the  victory  that  overcometh  the  world,  even  our 
faith.  Who  is  he  that  overcometh  the  world,  but  he  that  believeth 
that  Jesus  is  the  Son  of  God  ?" 

Eph.  6:  16,  R.V. — "  Withal  taking  up  the  shield  of  faith,  wherewith 
ye  shall  be  able  to  quench  all  the  fiery  darts  of  the  evil  one." 

By  faith  we  get  the  victory  over  the  world  and  over  the  evil 
ens.  God  freely  provides  for  us  and  offers  to  us  overcoming  grace 
in  Jesus  Christ.  By  faith  we  appropriate  this  overcoming  grace 
to  ourselves. 

(/)  Heb.  4:  1-3 — "  Let  us  therefore  fear,  lest,  a  promise  being  left 
us  of  entering  into  his  rest,  any  of  you  should  seem  to  come  short  of  it. 
For  unto  you  was  the  gospel  preached,  as  well  as  unto  them:  but  the 
word  preached  did  not  profit  them,  not  being  mixed  with  faith  in  them 
that  heard  it.  For  we  which  have  believed  do  enter  into  rest,  as  he 
said.  As  I  have  sworn  in  my  wrath,  if  they  shall  enter  into  my  rest: 
although  the  works  were  finished  from  the  foundation  of  the  world." 

We  enter  into  rest  by  faith.  From  beginning  to  end,  at 
every  step,  salvation  is  by  faith.  God  freely  offers  to  us  in  Jesus 
Christ  a  manifold  salvation;  forgiveness,  justification,  eternal 
life,  the  right  to  be  His  sons,  participation  in  His  own  nature, 
sanctification,  heart-cleansing,  an  indwelling  Christ,  keeping  unto 
a  salvation  ready  to  be  revealed  in  the  last  time,  power  to  stand, 
■victory  over  the  world  and  the  evil  one,  rest.  We  appropriate  to 
ourselves  every  item  in  this  salvation  by  faith.  By  grace  are  we 
saved  through  faith  from  first  to  last. 

(2)  Matt.  9:  22,  29 — "  But  Jesus  turned  him  about,  and  when  he 
saw  her,  he  said,  Daughter,  be  of  good  comfort;  thy  faith  hath  made 
thee  whole.  And  the  woman  was  made  whole  from  that  hour.  .  .  . 
Then  touched  he  their  eyes,  saying,  According  to  your  faith  be  it  unto 
you." 

Jas.  5:  14,  15 — "  Is  any  sick  among  you  ?  let  him  call  for  the  elders 
of  the  church;  and  let  them  pray  over  him,  anointing  him  with  oil  in 
the  name  of  the  Lord.  And  the  prayer  of  faith  shall  save  the  sick, 
and  the  Lord  shall  raise  him  up;  and  if  he  have  committed  sins,  they 
shall  be  forgiven  him." 

SECOND  PROPOSITION:     We  receive  physical  healing  through 
faith. 

God  has  provided  for  us  and  offers  to  us  physical  healing 
and  strength  in  Jesus  Christ.     Matt.  8:  16,  17 — "When  the  even 


3/6  What  the  Bible  Teaches 

was  come,  they  brought  unto  him  many  that  were  possessed  with 
devils:  and  he  cast  out  the  spirits  with  his  word,  and  healed  all 
that  were  sick:  that  it  might  be  fulfilled  which  was  spoken  by 
Esaias  the  prophet,  saying,  Himself  took  our  infirmities,  and  bare 
our  sicknesses."  We  appropriate  it  to  ourselves  by  faith.  We 
miss  it  by  our  unbelief.  Mark  6:  5,  6 — "And  he  could  there  do 
no  mighty  work,  save  that  he  laid  his  hand  on  a  few  sick  folk,  and 
healed  them.  And  he  marvelled  because  of  their  unbelief.  And 
he  went  round  about  the  villages,  teaching." 

(3)  Jno.  12:  46—"  I  am  come  a  light  into  the  world,  that  whosoever 
believeth  on  me  should  not  abide  in  darkness." 

THIRD  PROPOSITION:  We  pass  out  of  spiritual  darkness  into 
light  by  faith  in  Christ. 

By  nature  we  are  all  in  darkness  and  children  of  darkness. 
God  sends  Jesus  into  the  world  to  be  "the  light  of  the  world." 
(Jno.  8: 12.)  The  light  there  is  in  Him,  the  light  He  Himself  is, 
streams  into  our  hearts  when  we  believe  in  Him.  (  Jno.  12:  36.) 
Faith  opens  the  window  and  lets  the  light  in. 

{4)  Jno.  14:  I,  R.V.,  Am.  App.— "  Let  not  your  heart  be  troubled: 
believe  in  God,  beheve  also  in  me." 

FO  UR  TH  PR  OPOSITION:  We  are  delivered  from  all  anxiety  of 
heart  by  faith,  faith  in  God  and  Jesus  Christ.  (  Compare  Is. 
26:3.) 

(5)  Jno.  6:  35 — "  And  Jesus  said  unto  them,  I  am  the  bread  of  life: 
he  that  cometh  to  me  shall  never  hunger;  and  he  that  believeth  on 
me  shall  never  thirst." 

FIFTH  PROPOSITION:  We  are  fully  and  forever  satisfied 
through  faith  in  Jesus. 

God  has  provided  for  us  and  offers  to  us  full  satisfaction  for 
every  desire  of  our  spirits  in  Jesus ;  by  faith  we  appi'opriate  this 
satisfaction  to  ourselves. 

(6)  I  Pet.  i:  8,  R.V. — "Whom  not  having  seen  ye  love;  on  whom, 
though  now  ye  see  him  not,  yet  beheving,  ye  rejoice  greatly  with  joy 
unspeakable  and  full  of  glory." 

SIXTH  PROPOSITION:  Through  believing  on  Jesiis  Christ  we 
rejoice  greatly  with  joy  unspeakabte  and  full  of  glory. 


Faith  377 

In  no  other  way  can  we  get  such  joy. 

(7)  Jno.  7:38,  39 — "He  that  believeth  on  me,  as  the  Scripture 
hath  said,  out  of  his  belly  shall  flow  rivers  of  living  water.  (  But  this 
spake  he  of  the  Spirit,  which  they  that  believe  on  him  should  receive: 
for  the  Holy  Ghost  was  not  yet  given;  because  that  Jesus  was  not  yet 
glorified.)" 

ISE  VENTH  PR  OPOSITION:     Through  believing  on  Jesus  Christ 
we  become  fountains  from  ichich  rivers  of  living  water  flow  out. 

This  is  through  *1'^  ''  i-r  r-'i  iM  -ptT^q  }§  given  to  those  who 
believe  on  Jesus  Christ,  God  has  given  to  the  crucified,  riseD> 
and  glorified  Jesus  His  Spirit  for  His  body,  th^  Church.  (Jno. 
7:39;  14:12;  Acts.  2:33.)  We  appropriate  this  promise  of  God 
by  faith.  The  Spirit  comes  upon  us  and  makes  us  fountains  of 
living  water. 

(8)  Matt.  21:22 — "And  all  things,  whatsoever  ye  shall  ask  in 
prayer,  believing,  ye  shall  receive." 

Jas.  1 :  5-7 — "  If  any  of  you  lack  wisdom,  let  him  ask  of  God,  that  giv- 
eth  to  all  men  liberally,  and  upbraideth  not;  and  it  shall  be  given  him. 
But  let  him  ask  in  faith,  nothing  wavering:  for  he  that  wavereth  is 
like  a  wave  of  the  sea  driven  with  the  wind  and  tossed.  For  let  not 
that  man  think  that  he  shall  receive  anything  of  the  Lord. " 

Mark  11:  24,  R.V. — "  Therefore  I  say  unto  you.  All  things  whatso- 
ever vp  prav  and  ask  for,  believe  that  ye  have  received  them,  and 
ye  shall  have  them." 

EIGHTH  PROPOSITION:     We  receive  the  answer  to  our  prayert 
when  we  believe  we  have  received. 

God  is  willing  to  answer  prayer;  yes,  is  anxious  to  answer 
prayer.  But  He  demands,  as  a  condition  of  answering,  that  we 
shall  believe  His  naked  promise  and  believe  the  prayer  is  heard, 
and  that  the  thing  asked,  is  ours. 

(g)  Matt.  21:21 — "Jesus  answered  and  said  unto  them.  Verily 
I  say  unto  you,  if  ye  have  faith,  and  doubt  not,  ye  shall  not  only  do 
this  which  is  done  to  the  fig  tree,  but  also  if  ye  shall  say  unto  this 
mountain,  Be  thou  removed,  and  be  thou  cast  into  the  sea;  it  shall  be 
done." 

Jno.  14:12 — "Verily,  verily,  I  say  unto  you.  He  that  believeth  on 
me,  the  works  that  I  do  shall  he  do  also;  and  greater  works  than  these 
shall  he  do;  because  I  go  unto  my  Father," 

Heb,  11:  32-34 — "  And  what  shall  I  more  say  ?  For  the  time  would 
fail  me  to  tell  of  Gideon,  and  of  Barak,  and  of  Samson,  and  of  Jeph- 
thah;  of  David  also,  and  of  Samuel,  and  of  the  prophets:  who  through 


37&  What  the  Bible  Teaches 

faith  subdued  kingdoms,  wrought  righteousness,  obtained  promises, 
stopped  the  mouths  of  lions,  quenched  the  violence  of  fire,  escaped 
the  edge  of  the  sword,  out  of  weakness  were  made  strong,  waxed  valiant 
in  fight,  turned  to  flight  the  armies  of  the  aliens." 

NINTH  PROPOSITION:     We  receive  power  to  work    wonders 
through  faith  in  God  and  Jesus  Ch?-ist. 

<' Power  belongeth  unto  God."  (Ps.  62:  11.)  But  the 
power  that  belongeth  unto  God  is  at  the  disposal  of  His  children. 
We  lay  hold  of  it  by  faith.  God's  power  is  the  reservoir,  our 
faith  is  the  supply  pipe;  therefore,  according  to  our  faith  is  our 
experimental  possession  of  God's  power.  (Matt.  9:  29.)  Unbelief 
limits  our  power,  or  rather  the  inflow  of  God's  power  into  us. 

Matt.  17:  19,  20 — "Then  came  the  disciples  to  Jesus   apart,    and 
said.  Why  could  not  we  cast  him  out?     And  Jesus  said  unto  them.  Be- 
cause of  your  taibelief:  for  verily  I  say  unto  you.  If  ye  have  faith  as  a 
grain  of  mustard  seed,  ye  shall  say  unto  this  mountain.  Remove  hence 
to  yonder  place;  and  it  shall  remove:  and  nothing  shall  be  impossible 
unto  you."    Jno.  11:  40 — "Jesus  saith  unto  her.  Said  I  not  unto  thee, 
'       that,  if  thou  wouldest  believe,  thou  shouldest  see  the  glory  of  God?" 
If  we   believe,    we  shall   see  the  glory  of  God.     It  is  our 
wretched  unbelief  that  is  shutting  many  of  us  out  of  seeing  it  in 
our  own  lives. 

(10)  Heb.  6:  12 — "That  ye  be  not  slothful,  but  followers  of  them 
who  through  faith  and  patience  inherit  the  promises." 

Luke  i:  45,  R.V. — "And blessed  is  she  that  believed;  for  there  shall 
be  a  fulfillment  of  the  things  which  have  been  spoken  to  her  from  the 
Lord." 

TENTH  PROPOSITION:     Through  faith  we  receive  the  fulfill- 
ment of  God's  promises. 

The  actual  enjoyment  of  God's  promises  is  conditioned  upon 
our  belief  of  them.  No  matter  how  explicit  a  promise  may  be, 
the  thing  promised  becomes  ours  only  upon  condition  of  our  be- 
lieving the  promise. 

Jas.  i:  5-7 — "  If  any  of  you  lack  wisdom,  let  him  ask  of  God,  that 
giveth  to  all  men  liberally,  and  upbraideth  not;  and  //  s/ia/l  be  given 
him.  But  let  hint  ask  in  faith,  nothing  wavering:  for  he  that  wavereth 
is  like  a  wave  of  the  sea  driven  with  the  wind  and  tossed.  For  let  not 
that  man  think  that  he  shall  receive  any  thing  of  the  Lord." 

The  promises  are  for  us;  they  are  all  yea  and  amen  in 
Christ  (2  Cor.  1 :  20),  but  they  become  actually  and  experiment- 


Faith  379 

ally  ours  only  as  we  reach  cut  the  hand  of  faith  and  appropriate 
them  to  ourselves.  As  far  as  we  believe  we  receive.  (Mark 
11:  24,  RV.)  We  get  what  we  believe  for.  Heb.  4: 1,  2— "Let 
us  therefore  fear,  lest,  a  promise  being  left  us  of  entering  into 
his  rest,  any  of  you  should  seem  to  come  short  of  it.  For  unto 
us  was  the  gospel  preached,  as  well  as  unto  them:  but  the  woid 
preached  did  not  profit  them,  not  being  mixed  with  faith  in  them 
that  heard  it."  (See  R.V.,  Am.  Ap.)  The  fulness  of  Gods 
blessing  is  for  those  who  claim  it  and  in  so  far  as  they  claim  it. 
Josh.  1:  3 — "Every  place  that  the  sole  of  your  foot  shall  tread 
uporiy  THAT  have  I  given  unto  you,  as  I  said  unto  Moses." 

(ii)  Mark  g:  23 — "Jesus  said  unto  him,  If  thou  canst  believe,  all 
things  are  possible  to  him  that  believeth." 

ELEVENTH  PROPOSITION:     All  things  are  possible  to  him 
that  believeth. 

By  faith  we  lay  hold  of  God  and  His  almightiness.  Faith 
can  do  anything  God  can  do. 

V.    How  to  get  Faith. 

(i)  Rom.  12:  3 — "For  I  say,  through  the  grace  given  unto  me,  to 
every  man  that  is  among  you,  not  to  think  of  himself  more  highly  than 
he  ought  to  think;  but  to  think  soberly,  according  as  God  hath  dealt 
to  every  man  the  measure  of  faith." 

I  Cor.  12:  4,  8,  9 — "  Now  there  are  diversities  of  gifts,  but  the  same 
Spirit.  .  .  .  ¥  or  to  o?ie  is  given  by  the  Spirit  the  word  of  wisdom; 
to  another  the  word  of  knowledge  by  the  same  Spirit;  To  a-woihev  faith 
by  the  same  Spirit;  to  another  the  gifts  of  healing  by  the  same  Spirit." 

I  Cor.  2:  4,  5 — "And  my  speech  and  my  preaching  was  not  with 
enticing  words  of  man's  wisdom,  but  in  demonstration  of  the  Spirit 
and  of  power:  That  your  faith  should  not  stand  in  the  wisdom  of 
men,  but  in  the  power  of  God." 

FIRST  PROPOSITION:     Faith  is  Gods  gift. 

Like  all  of  God's  gifts  it  is  at  the  disposal  of  all  who  wish  it, 
for  there  is  no  respect  of  persons  with  Him.  We  shall  see  di- 
rectly that  it  is  given  through  a  certain  instrument  that  is  within 
reach  of  all,  and  upon  certain  conditions  that  any  of  us  can  fulfill. 

(2)  Rom.  10:  17 — "  So  then  faith  Cometh  by  hearing,  and  hearing 
by  the  word  of  God." 

Acts  4:  4 — "  Howbeit  many  of  them  which  heard  the  woi'd  believed; 
and  the  number  of  the  men  was  about  five  thousand." 


38o  What  the  Bible  Teaches 

SECOND  PROPOSITION:     The  Word  of  God  is  the  instrument 
God  has  appointed  for,  and  that  he  uses  in,  imparting  faith. 

This  is  true  of  Saving  Faith.  When  Paul  and  Silas  told  the 
Philippian  jailer  to  believe  on  the  Lord  Jesus  Christ  and  he  would 
be  saved,  they  immediately  proceeded  to  speak  the  word  of  the 
Lord  unto  him.     (Acts  16:  31,  32.) 

It  is  true  of  the  faith  that  prevails  in  prayer.  If  we  wish 
to  believe  that  our  prayer  is  heard  we  should  search  the  promises 
of  God  and  just  rest  our  faith  upon  them.  Feeding  upon  the 
Word  makes  a  mighty  man  of  prayer. 

It  is  true  of  faith  in  all  its  aspects.  Faith  comes  through 
the  Word  and  grows  by  feeding  upon  the  Word.  If  we  wish  oth- 
ers to  have  faith  we  should  give  them  the  Word  of  God.  If  we 
wish  faith  ourselves  we  should  feed  on  the  Word  of  God.  (2  Tim.  3: 
15;  Jas.  1:  21;  Jno.  20:  31.)  No  amount  of  praying  for  faith  will 
bring  it  if  we  neglect  faith's  proper  nourishment,  the  Word  of 
God,  any  more  than  praying  for  physical  health  and  strength  will 
bring  it  if  we  neglect  wholesome  food  and  live  on  mince  pie  and 
candy. 

(3)  Gal.  5:  22 — "  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long 
suffering,  gentleness,  goodness,  faith." 

THIRD  PROPOSITION:     Faith  is  the  work  of  the  Holy  Spirit. 

It  is  part  of  the  fruit  of  the  Spirit.  The  Word  is  the  instru- 
ment by  which  it  is  produced,  but  it  is  the  Word  carried  home, 
and  made  a  living  thing  in  the  heart  by  the  Holy  Spirit's  power. 

(4)  Heb.  12:  2 — "Looking  unto  Jesus,  the  author  and  finisher  of 
our  faith;  who  for  the  joy  that  was  set  before  him  endured  the  cross, 
despised  the  shame,  and  is  set  down  at  the  right  hand  of  the  throne  of 
God." 

FOURTH  PROPOSITION:    Jesus  is  the  author  and  finisher  of 
our  faith. 

Our  paet. 

(5)  Rom.  4:  19,  20,  R.V. — "And  without  being  weakened  in  faith 
he  considered  his  own  body  now  as  good  as  dead  (he  being  about  a 
hundred  years  old),  and  the  deadness  of  Sarah's  womb:  yea,  looking 
unto  the  promises  of  God,  he  wavered  not  through  unbelief,  but  waxed 
strong  through  faith,  giving  glory  to  God." 


Faith  381 

FIFTH  PROPOSITION:     If  we  would  have  Jaith  we  must  fix 
our  eyes  upon  the  promise  of  God. 

(If  we  wish  another  to  have  faith  we  must  hold  up  the  prom- 
ise of  God  before  him,  and  hold  his  attention  to  it.) 

(6)  Luke  11:  9,  II,  13 — "And  I  say  unto  you,  Ask,  and  it  shall  be 
given  you;  seek,  and  ye  shall  find;  knock,  and  it  shall  be  opened  unto 
you.  ...  If  a  son  shall  ask  bread  of  any  of  you  that  is  a  father, 
will  he  give  him  a  stone?  or  if  he  ask  a  fish,  will  he  for  a  fish  give  him 
a  serpent?  .  .  .  If  ye  then,  being  evil,  know  how  to  give  good  gifts 
unto  your  children;  how  much  more  shall  your  heavenly  Father  give 
the  Holy  Spirit  /o  them  that  ask  him  ?  " 

Mark  g:  24 — "And  straightway  the  father  of  the  child  cried  out,  and 
said  with  tears.  Lord,  I  believe;  help  thou  mine  unbelief."  (The  con- 
text shows  that  Christ  at  once  answered  that  prayer.) 

Luke  22,  32 — "  But  I  have  prayed  for  thee;  that  thy  faith  fail  not:  and 
when  thou  art  converted,  strengthen  thy  brethren." 

SIXTH  PR  0  POSIT  ION:     We  should  pray  for  Faith. 

As  already  seen,  faith  is  God's  gift.  He  bestows  His  gifts 
in  answer  to  prayer.  It  is  the  Holy  Spirit's  work,  and  the  Holy 
Sf  irit  is  given  in  answer  to  prayer.  Prayer  is  an  expression  of 
our  helplessness  and  dependence  upon  God. 

(7)  Matt.  25:  29  (Note  preceding  context  vv.  14-28) — "For  unto 
every  one  that  hath  shall  be  given,  and  he  shall  have  abundance:  but 
from  him  that  hath  not  shall  be  taken  away  even  that  which  he  hath." 

SEVENTH  PROPOSITION:     If  we  wish  more  faith  we  should 
use  the  faith  we  have. 

(8)  Jno.  5:  44,  R.V. — "  How  can  ye  believe,  which  receive  glory 
one  of  another,  and  the  glory  that  cometh  from  the  only  God  ye  seek 
not  ? " 

EIGHTH  PROPOSITION:     A  great  hindrance  to  faith  is  seek- 
ing glory  from  men  and  not  the  glory  that  cometh  from  God  only. 
This  and  all  hindrances  must  be  put  away  if  we  would  have 
faith. 

(9)  Heb.  12:2 — "Looking  unto  Jesus  the  author  and  finisher  of 
our  faith;  who  for  the  joy  that  was  set  before  him  endured  the  cross, 
despising  the  shame,  and  is  set  down  at  the  right  hand  of  the  throne  of 
God." 

NINTH  PROPOSITION:     IJ  we  would  have  faith  we  must  look 
unto  Jesus. 


382  What  the  Bible  Teaches 

Peter's  faith  failed  when  he  took  his  eyes  off  from  Jesus  and 
began  to  look  at  the  wind  and  waves. 

Matt.  14:30,  31 — "  But  when  he  saw  the  wind  boisterous,  he  was 
afraid;  and  beginning  to  sink,  he  cried,  saying.  Lord,  save  me.  And 
immediately  Jesus  stretched  forth  his  hand,  and  caught  him,  and  said 
unto  him,  O  thou  of  Uttle  faith,  wherefore  didst  thou  doubt  ? " 

(10)  Jno.  8: 12 — "Then  spake  Jesus  again  unto  them,  saying,  I  am 
the  light  of  the  world;  he  that  followeth  me  shall  not  walk  in  darkness, 
but  shall  have  the  light  of  life." 

TENTH  PROPOSITION:     If  we  are  to  have  faith  we  must  fol- 
low Jesics. 

The  more  closely  we  follow  Him  the  more  our  faith  will 
grow.  Those  who  follow  most  closely  in  the  footsteps  of  Christ 
have  the  most  faith.  When  Peter  began  to  follow  Christ  "  afar 
off"  his  faith  failed  rapidly.  The  more  of  Christlike  denial 
of  self  and  of  true  cross-bearing  and  humility  there  is  in  our 
lives  the  more  our  faith  will  grow.  Faith  cannot  flourish  in  an 
atmosphere  of  self-indulgence,  self-will  and  pride.  Selfishness 
and  faith  cannot  walk  together.     They  are  not  agreed. 

YI.    The  Relation  of  Faith  and  Repentance  to  each  other. 

(i)  Acts  11:  19,  21 — "Now  they  which  were  scattered  abroad  upon 
the  persecution  that  arose  about  Stephen,  traveled  as  far  as  Phenice, 
and  Cyprus,  and  Antioch,  preaching  the  word  to  none  but  unto  the 
Jews  only.  And  the  hand  of  the  Lord  was  with  them:  and  a  great 
number  believed,  and  turned  unto  the  Lord." 

Matt.  3:  2,  6 — "And  saying,  Repent  ye:  for  the  kingdom  of  heaven 
is  at  hand.  .  .  .  And  were  baptized  of  him  in  Jordan  confessing 
their  sins." 

Acts  2:  37,  41 — "  Now  when  they  heard  this,  they  were  pricked  in 
their  heart,  and  said  unto  Peter  and  the  rest  of  the  apostles,  Men  and 
brethren,  what  shall  we  do  ?  ...  Then  they  that  gladly  received  his 
word  were  baptized:  and  the  same  day  there  were  added  unto  them 
about  three  thousand  souls." 

FIRST  PROPOSITION:     Believing  the   Word  of  God  leads  to 
repentance. 

(2)  Acts  2:36,  37,  38 — "Therefore  let  all  the  house  of  Israel  know 
assuredly,  that  God  hath  made  that  same  Jesus,  whom  ye  have  cruci- 
fied, both  Lord  and  Christ.  Now  when  they  heard  this,  they  were 
pricked  in  their  heart,  and  said  unto  Peter  and  to  the  rest  of  the 
apostles,  Men  and  brethren,  what  shall  we  do  ?    Then  Peter  said  unto 


Faith  383 

them,  Repent,  and  be  baptized  every  one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the 
Holy  Ghost." 

SECOND  PROPOSITION:  The  principal  element  in  evangelical 
repentance  is  a  change  of  mind  about  Christ ;  a  change  from  an 
unbelieving  and  rejecting  attitude  to  a  bdieving  and  accepting 
attitude. 

(3)  Jno.  5:44,  R.V. — "  How  can  ye  believe,  which  receive  glory 
one  of  another,  and  the  glory  that  cometh  from  the  only  God  ye  seek 
not?" 

THIRD  PROPOSITION:  There  must  be  a  repentance  from  the 
attitude  of  mind  that  seeks  the  glory  that  comes  from  man,  to  the 
attitude  that  seeks  the  glory  that  comes  from  God,  in  order  to  be- 
lieve  in  Christ. 

(4)  Acts  19:  18,  19 — "And  many  that  believed cdsae,  and  confessed, 
attd  showed  their  deeds.  Many  of  them  also  which  used  curious  arts 
brought  their  books  together,  and  burned  them  before  all  men:  and 
they  counted  the  price  of  them,  and  found  it  fifty  thousand  pieces  of 
silver." 

FOURTH  PROPOSITION:  True  Faith  in  Christ  involves  the 
confession  and  forsaking  of  sin. 

GENERAL  PR  0 POSITION:  True  Repentance  and  Faith  are  in- 
separable.    They  are  m.utually  dependent  upon  each  other. 


CHAPTER  XL 
LOVE  TO  GOD, 


[>    Its  Importance* 


Matt,  22:  37,  38 — "Jesus  said  unto  him,  thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind.     This  is  the  first  and  great  commandment," 

Mark  12:  29-34 — "And  Jesus  answered  him.  The  first  of  all  the  com- 
mandments is.  Hear,  O  Israel;  the  Lord  thy  God  is  one  Lord:  and 
thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  mind,  and  with  all  thy  strength:  this  is  the 
first  commandment.  And  the  second  is  like,  namely  this:  Thou  shalt 
love  thy  neighbour  as  thyself.  There  is  none  other  commandment 
greater  than  these.  And  the  scribe  said  unto  him.  Well,  Master, 
thou  hast  said  the  truth:  for  there  is  one  God;  and  there  is  none  other 
but  he:  And  to  love  him  with  all  the  heart,  and  with  all  the  under- 
standing, and  with  all  the  soul,  and  with  all  the  strength,  and  to  love, 
his  neighbor  as  himself,  is  more  than  all  whole  burnt  offerings  and 
sacrifices.  And  when  Jesus  saw  that  he  answered  discreetly,  he  said 
unto  him,  Thou  art  not  far  from  the  kingdom  of  God.  And  no  mar 
after  that  durst  ask  him  any  question." 

Deut.  10:  12 — "And  now,  Israel,  what  doth  the  Lord  thy  God  re- 
quire of  thee,  but  to  fear  the  Lord  thy  God,  to  walk  in  all  his  ways, 
and  to  love  him,  and  to  serve  the  Lord  thy  God  with  all  thy  heart,  anc 
with  all  thy  soul." 

PROPOSITION:     To  love  God  with  all  the  heart  and  with  all 
the  soul,  and  all  the  mind  is  the  first  and  great  commandment. 

(It  includes  all  else.) 

n.    How  LoTe  to  God  Is  Manifested. 

(i)  Ex.  20:  6 — "  And  shewing  mercy  unto  thousands  of  them  that 
love  me,  and  keep  my  commandments." 

2  Jno.  6 — "And  this  is  love,  that  we  walk  after  his  command' 
ments.  This  is  the  commandment,  That,  as  ye  have  heard  from  the 
beginning,  ye  should  walk  in  it.  ' 

I  Ino.  5:3 — "For  this  is  the  love  of  God,  that  we  keep  his  com* 
mandments:  and  his  commandments  are  not  ("ievous." 


Love  to  God  385 

FIRST  PROPOSITION:     The  supreme  manifestation  of  love  to 
God  is  keeping  His  commandments. 

This  is  love  to  God.  Keeping  God's  commandments  is  more 
than  merely  obeying  God's  commandments.  The  woi^d  translated 
*  keep,"  expresses  watchful  care.  It  means  to  "attend  to  care- 
fully," ' '  take  care  of, "  "  guard. "    So  also  the  Old  Testament  word. 

(2)  Deut.  10:  12 — "And  now,  Israel,  what  doth  the  Lord  thy  God 
require  of  thee,  but  to  fear  the  Lord  thy  God,  to  walk  in  all  his 
ways,  and  to  love  him,  and  to  serve  the  Lord  thy  God  with  all  thy 
heart  and  with  all  thy  soul." 

SECOND   PROPOSITION:     Love    to    God   is    manifested    by 
serving  Him  with  all  the  heart  and  all  the  soul. 

Paul  in  writing  to  the  Thessalonians  speaks  of  their  ^^  labor 
of  love."  The  word  for  "labor"  denotes  "intense"  labor, 
"toil."  The  one  who  loves  God  will  labor  intensely  for  Him.  An 
easy-going  Christian  life  proves  an  absence  of  love  for  God. 

(3)  Ps.  97:  10 — "Ye  that  love  the  Lord  hate  evil." 

THIRD  PROPOSITION:     Love  to    God  manifests  itself  in  a 
hatred  of  evil. 

The  man  who  loves  God  cannot  regard  sin  with  favor  or  in- 
difference.    He  hates  it.     All  sin.     There  is  no  small  sin  to  him. 

(4)  I  Jno.  2:  15 — "  Love  not  the  world,  neither  the  things  that  are 
in  the  world.  If  any  man  love  the  world,  the  love  of  the  Father  is  not 
in  him." 

FOURTH  PROPOSITION:     Love  to  God  manifests  itself  in  not 
loving  the  world. 

The  man  who  loves  God  cannot  set  his  affections  upon  the 
world  with  its  gain  and  its  honor,  and  its  pleasure,  and  its  grat- 
ifications.  All  that  is  in  the  world  is  not  of  the  Father,  it  draws 
away  from  Him,  and  a  lover  of  God  cannot  love  it. 

(5)  I  Jno.  4:20,  21 — "  If  a  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar:  for  he  that  loveth  not  his  brother  whom  he  hath 
seen,  how  can  he  love  God  whom  he  hath  not  seen?  And  this  com- 
mandment have  we  from  him,  that  he  who  loveth  God  love  his  brother 
also." 

FIFTB  PROPOSITION:     Love  to  God  is  manifested  by  a  love 
to  Gods  children^  our  brethren. 


386  What  the  Bible  Teaches 

III.    Results  of  Lore  to  God. 

(1)  Under  the  Old  Covenant. 

Deut.  5:  10 — "And  shewing  mercy  unlo  thousands  of  them  that  lovi 
me  and  keep  my  commandments." 

7:9 — "Know  therefore  that  the  Lord  thy  God,  he  is  God,  the 
faithful  God,  which  keepeth  covenant  and  mercy  with  them  that  love 
him  and  keep  his  commandments,  to  a  thousand  generations." 

Ex.  20:  6 — "And  shewing  mercy  mito  thousands  of  them  that  love 
me,  and  keep  my  commandments. 

Ps.  69:  36 — "The  seed  also  of  his  servants  shall  inherit  it:  and  they 
that  love  his  name  shall  dwell  therein." 

Ps.  91:  14 — "  Because  he  hath  set  his  love  upon  me,  therefore  will 
I  deliver  him:  I  will  set  him  on  high,  because  he  hath  known  my 
name." 

145:  20 — "  The  Lord  preserveth  all  them  that  love  him:  but  all  the 
wicked  will  he  destroy." 

Is.  56:  6,  7 — "  Also  the  sons  of  the  stranger,  that  join  themselves  to 
the  Lord,  to  serve  him,  and  to  love  the  name  of  the  Lord,  to  be  his 
servants,  every  one  that  keepeth  the  Sabbath  from  polluting  it,  and 
taketh  hold  of  my  covenant;  Even  them  will  I  bring  to  my  holy  moun- 
tain, and  make  them  joyful  in  my  house  of  prayer:  their  burnt  offer- 
ings and  their  sacrifices  shall  be  accepted  upon  mine  altar;  for  mine 
house  shall  be  called  a  house  of  prayer  for  all  people. 

PROPOSITION :     The   blessings   and  promises   under    the    Old 
Covenant  were  for  those  who  loved  God. 

(2)  Under  the  New  Covenant. 

(i)  I  Cor.  8:  3 — "  But  if  any  man  love  God,  the  same  is  known  of 
him." 

FIRST  PROPOSITION:     He  that  loveth  God  is  known  by  God. 

(2)  Jas.  i:  12 — "Blessed  is  the  man  that  endureth  temptation;  for 
when  he  is  tried,  he  shall  receive  the  crown  of  life,  which  the  Lord 
hath  promised  to  them  that  love  him." 

SECOND  PROPOSITION:     The  Crown  of  Life  is  for  those  who 
love  God. 

(3)  Jas.  2:  5 — '*  Hearken,  my  beloved  brethren,  Hath  not  God  chosen 
the  poor  of  this  world  rich  in  faith,  and  heirs  of  the  kingdom,  which 
he  hath  promised  to  them  that  love  him  ?  " 

THIRD  PROPOSITION:     The  Kingdom  is  promised  to  those  who 
love  God, 


Love  to  God  387 

(4)  I  Cor.  2:9 — "But  it  is  written,  Eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him." 

FOURTH  PROPOSITION:  God  hath  prepared  for  those  who 
love  Him  things  beyond  those  which  eye  hath  seen  or  ear  heard, 
and  those  which  have  entered  into  the  heart  of  man;  deep  things 
which  the  Sjnrit  alone  searches  and  reveals.     (See  context. ) 

(5)  Rom  8:  28 — "  And  we  know  that  all  things  work  together  for 
good  to  them  that  love  God,  to  them  who  are  called  according  to  his 
purpose." 

FIFTH  PROPOSITION:  All  things  work  together  for  good  for 
those  who  love  God. 

(6)  Rom.  8:  28,  29,  30,  R.V. — "And  we  know  that  to  them  that 
love  God  all  things  work  together  for  good,  even  to  them  that  are 
called  according  to  his  purpose.  For  whom  he  foreknew,  he  also  fore- 
ordained to  be  conformed  to  the  image  of  his  Son,  that  he  might  be 
the  firstborn  among  many  brethren:  and  whom  he  foreordained,  them 
he  also  called:  and  whom  he  called  them  he  also  justified:  and  whom 
he  justified,  them  he  also  glorified." 

SIXTH  PROPOSITION:  Those  who  love  God  are  'Hhe  called 
according  to  his  purpose,^'  ^^ foreknown,''  ^^foreordained  to  be 
conformed  to  the  image  of  His  Son,"   ^^  justified,''    ^^ glorified." 

IT.    How  to  (Jet  Lore  to  God. 

(i)  I  Jno.  4:  7 — "  Beloved,  let  us  love  one  another:  for  love  is  of 
God;  and  every  one  that  loveth  is  born  of  God,  and  knoweth  God." 

FIRST  PROPOSITION:  We  get  love  to  God  by  being  born  of 
God. 

We  are  not  saved  by  loving  God,  we  are  saved  to  loving  God. 

(2)  I  Jno.  4:  19 — "We  love  him,  because  he  first  loved  us." 

SECOND  PROPOSITION:  We  get  love  to  God  by  believing  in 
and  meditating  upon  His  love  to  us. 

(3)  2  Thess.  3:  5 — "  And  the  Lord  direct  your  hearts  into  the  love 
of  God,  and  into  the  patient  waiting  for  Christ." 

THIRD  PROPOSITION:  God,  in  answer  to  prayer,  directs  our 
hearts  into  the  Love  of  God. 


CHAPTER  XII. 

LOVE  TO  CHRIST 

I,    Its  Importance. 

(i)  Matt.  10:35-38 — "For  I  am  come  to  set  a  man  at  variance 
against  his  father,  and  the  daughter  against  her  mother,  and  the 
daughter-in-law  against  her  mother-in-law.  And  a  man's  foes  shall  be 
they  of  his  own  hcusehold.  He  that  loveth  father  or  mother  more 
than  me  is  not  worth)'  of  me:  and  he  that  loveth  son  or  daughter  more 
than  me  is  not  worthy  of  me.  And  he  that  taketh  not  his  cross,  and 
followeth  after  me,  is  not  worthy  of  me." 

Luke  14:  26 — "  If  any  man  come  to  me,  and  hate  not  his  father,  and 
mother,  and  wife,  and  children,  and  brethren,  and  sisters,  yea,  and 
his  own  life  also,  he  cannot  be  my  disciple." 

FIRST  PROPOSITION:     Sujyreme  love  to  Christ  is  the  condition 
of  Christian  disciples  hip. 

Christ  in  the  New  Testament  claims  the  same  supreme  love 
for  Himself  that  Jehovah  in  the  Old  Testament  claims  for  Himself. 
Here  is  undoubted  proof  of  the  Divinity  of  Christ.  Unless  Christ 
has  a  place  in  our  hearts  above  father,  mother,  wife,  children, 
brothers,  sisters,  yea,  and  his  own  life,  we  cannot  be  his  disciples. 

(2)  I  Pet.  i:  8 — "Whom  having  not  seen,  ye  love." 

(Compare  v.  2,  as  to  whom  the  "ye"  of  v.  8  are — "Elect  according 
to  the  foreknov/ledge  of  God  the  Father,  through  sanctification  of  the 
Spirit,  unto  obedience  and  sprinkling  of  the  blood  of  Jesus  Christ; 
Grace  unto  you,  and  peace,  be  multiplied.") 

SECOND  PROPOSITION:     Love  to  Christ  [though  we  see  Him 
not)  is  an  unfailing  mark  of  the  elect. 

(3)  Jno.  8:  42 — "Jesus  said  unto  them,  If  God  were  your  Father, 
ye  would  love  me:  for  I  proceeded  forth  and  came  from  God;  neither 
carae  I  of  myself,  but  he  sent  me." 

THIRD  PROPOSITION:    If  we  are  chUdren  of  God  we  will 

love  Christ. 


Love  to  Christ  389 

Absence  of  love  to  Christ  is  decisive  proof  that  one  is  not  a 
child  of  God. 

(4)  I  Cor.  16:  22 — •*  If  any  man  love  not  the  Lord  Jesus  Christ,  let 
him  be  Anathema  Maran-atha." 

FOURTH  PROPOSITION':  Any  one  who  does  not  love  Christ 
xnill  be  Anathema  {i.  e.,  "Devoted  without  hope  of  being  re- 
deemed," "doomed  to  destruction")  at  the  coming 0/  Christ. 

II.    How  Loye  to  Christ  Is  Manifested. 

(i)  Jno.  14:  15,  21,  23,  R.V. — "  If  ye  love  me,  ye  will  keep  my  com- 
mandments. .  .  .  He  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me:  and  he  that  loveth  me  shall  be  loved  of 
my  Father,  and  I  will  love  him,  and  will  manifest  myself  unto  him. 
.  .  .  Jesus  answered  and  said  unto  him.  If  a  man  love  me,  he  will 
keep  my  word:  and  my  Father  will  love  him,  and  we  will  come  unto 
him,  and  make  our  abode  with  him." 

FIRST  PROPOSITION:  Love  to  Christ  is  manifested  by  keep- 
ing His  xoords  and  commandments.  (The  same  thing  that  is 
said  elsewhere  of  love  to  God.) 

(2)  2  Cor.  5: 14,  15,  R.V. — "  For  the  love  of  Christ  constraineth  us; 
because  we  thus  judge,  that  one  died  for  all,  therefore  all  died;  and  lie 
died  for  all,  that  they  which  live  should  no  longer  live  unto  them- 
selves, but  unto  him  who  for  their  sakes  died  and  rose  again." 

SECOND  PROPOSITION:  Love  to  Christ  is  manifested  by  our 
not  living  unto  ourselves^  but  unto  Him  xoho  for  our  sakes  died 
and  rose  again. 

(3)  Jno.  21:15-17,  R.V. — "So  when  they  had  broken  their  fast, 
Jesus  saith  to  Simon  Peter,  Simon,  son  of  John,  lovest  thou  me  more 
than  these  ?  He  saith  unto  him.  Yea,  Lord;  thou  knowest  that  I 
love  thee.  He  saith  unto  him,  Feed  my  lambs.  He  saith  to  him 
again  a  second  time,  Simon,  son  of  John,  lovest  thou  me  ?  He  saith 
unto  him,  Yea,  Lord;  thou  knowest  that  I  love  thee.  He  saith  unto 
him,  Tend  my  sheep.  He  saith  unto  him  the  third  time,  Simon,  son  of 
John,  lovest  thou  me  ?  Peter  was  grieved  because  he  said  unto  him 
the  third  time,  Lovest  thou  me  ?  And  he  said  unto  him,  Lord,  thou 
knowest  all  things;  thou  knowest  that  I  love  thee.  Jesus  saith  unto 
him,  Feed  my  sheep." 

THIRD  PROPOSITION:  Love  to  Christ  is  manifested  by  feed- 
ing His  lambs  and  shepherding  His  sheep. 


390  What  the  Bible  Teaches 

(4)  Luke  7;  44-47 — "  And  he  turned  to  the  woman,  and  said  unto 
Simon,  Seest  thou  this  woman  ?  I  entered  into  thine  house,  thou 
gavest  me  no  water  for  my  feet:  but  she  hath  washed  my  feet 
with  tears,  and  wiped  them  with  the  hairs  of  her  head.  Thou  gavest 
me  no  kiss:  but  this  woman,  since  the  time  I  came  in,  hath  not  ceased 
to  kiss  my  feet.  My  head  with  oil  thou  didst  not  anoint:  but  this 
woman  hath  anointed  my  feet  with  ointment.  Wherefore  I  say  unto 
thee,  Her  sins,  which  are  many,  are  forgiven;  for  she  loved  much: 
but  to  whom  little  is  forgiven,  the  same  loveth  little," 

FO  UR  TH  PR  0 POSITION:    Love  to  Christ  is  manifested  by  min- 
istering to  Him,. 

How  can  we?  Matt.  25:  40 — "And  the  king  shall  answer 
and  say  unto  them,  Verily  I  say  unto  you,  Inasmuch  as  ye  have 
done  it  unto  one  of  the  least  of  these  my  brethren,  ye  have  done 
it  unto  me." 

(5)  Phil.  3:  7,  8 — "  But  what  things  were  gain  tome,  those  I  counted 
loss  tor  Christ.  Yea  doubtless,  and  I  count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus  my  Lord:  for  whom  I  have 
suffered  the  loss  of  all  things,  and  do  count  them  but  dung,  that  I  may 
win  Christ." 

FIFTH  PROPOSITION:     Love  to  Christ  is  manifested  by  count- 
ing all  things  but  loss  and  gladly  sacrificing  them  for  His  sake. 

(6)  Acts  21:  13 — "Then  Paul  answered,  what  mean  ye  to  weep  and 
to  break  mine  heart  ?  for  I  am  ready  not  to  be  bound  only,  but  also  to 
die  at  Jerusalem  for  the  name  of  the  Lord  Jesus." 

SIXTH  PROPOSITION:     Love  to  Christ  is  manifested  by  a  toill- 
ingness  to  suffer  and  to  die  for  His  name. 

(7)  2  Cor.  5:  8 — "  We  are  confident,  I  say,  and  willing  rather  to  be 
absent  from  the  body,  and  to  be  present  with  the  Lord." 

Phil,  i:  23,  R.V. — "  But  I  am  in  a  strait  betwixt  the  two,  having  the 
desire  to  depart  and  be  with  Christ;  for  it  is  very  far  better." 

SEVENTH  PROPOSITION:     Love  to  Christ  manifests  itself  in 
a  desire  to  be  with  Christ. 

(8)  2  Tim.  4:  8 — "  Henceforth  there  is'laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  judge,  shall  give  me  at 
that  day:  and  not  to  me  only,  but  unto  all  of  them  also  that  love  his  ap- 
pearing." 

Rev.  22:  20 — *'  He  which  testifieth  these  things  saith,  Surely  I  come 
quickly:  Amen.     Even  so,  come.  Lord  Jesus." 


Love  to  Christ  391 

EIGHTH  PROPOSITION:     Love  to  Christ  manifests  itself  in  a 
longing  for  His  appearing. 

ni.    Results  of  Love  to  Christ. 

(i)  Eph.  6:  24 — "  Grace  be  with  all  them  that  love  our  Lord  Jesus 
Christ  in  sincerity.     Amen. " 

FIRST  PROPOSITION:     There  is  grace  for  all  who  love  Jesus 
Christ  in  sincerity. 

(2)  Jno.  14:21-23 — "  He  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me:  and  he  that  loveth  me  shall  be  loved  of 
my  Father,  and  I  will  love  him,  and  will  manifest  myself  to  him.  Ju- 
das saith  unto  him,  not  Iscariot,  Lord,  how  is  it  that  thou  wilt  mani- 
fest thyself  unto  us,  and  not  unto  the  world?  Jesus  answered  and  said 
unto  him,  if  a  man  love  me,  he  will  keep  my  words:  and  my  Father  will 
love  him,  and  we  will  come  unto  him,  and  make  our  abode  with  him." 

SECOND  PROPOSITION:     (a)     Those  who  love  Christ  are  loved 
of  th«  Fatli^r, 

God  loves  all  men,  but  he  has  a  peculiar  love  for  those  who 
love  His  Son.  (Compare  Ch.  17:23,  R.V. — "I  in  them,  and 
thou  in  me,  that  they  may  be  perfected  into  one;  that  the  world 
may  know  that  thou  didst  send  me,  and  lovedst  them.,  even  as  thou 
lovedst  me.") 

SECOND  PROPOSITION:     (b)     Those  who  love  Christ  are  loved 
of  ChHst. 

SECOND  PROPOSITION:     (c)     Christ  manifests  Himself  wito 
those  who  love  Him. 

How  ?     (vv.  15,  16,  23,  and  Ch.  16:  14.) 

SECOND  PROPOSITION:  (d)  The  Father  and  Christ  make 
their  abode  with  the  one  who  loves  Christ. 

(3)  Jno.  14:  15-17,  R.V. — "  If  ye  love  me  ye  will  keep  my  com- 
mandments. And  I  will  pray  the  Father,  and  he  shall  give  you  another 
comforter,  that  he  may  be  with  you  for  ever,  even  the  Spirit  of  truth: 
whom  the  world  cannot  receive;  for  it  beholdeth  him  not,  neither 
knoweth  him:  ye  know  him;  for  he  abideth  with  you,  and  shall  be  in 
you." 

THIRD  PROPOSITION:  The  Father's  gift  of  the  Holy  Spirit, 
as  the  Paraclete  to  abide  icith  and  be  in  us,  is  for  those  who  love 
Christ. 


392  What  the  Bible  Teaches 

(4)  2  Tim.  4:  8 — "  Henceforth  there  is  laid  up  for  me  a  crown  o! 
rigliteousness,  which  the  Lord,  the  righteous  judge,  shall  give  me  at 
that  day:  and  not  to  me  only,  but  unto  all  them  also  that  love  his  ap- 
pearing." 

FOURTH  PROPOSITION:  At  His  coming  the  Lord  will  give  a 
croion  of  righteousness  to  all  who  love  His  appearing. 

IV.    How  Can  We  Attain  unto  Love  to  Christ  I 

(i)  Luke  7:  47-50 — "Wherefore  I  say  unto  thee.  Her  sins,  which 
are  many,  are  forgiven;  for  she  loved  much:  but  to  whom  little  is  for- 
given, the  same  loveth  little.  .  .  .  And  he  said  to  the  woman,  Thy 
faith  hath  saved  thee;  go  in  peace." 

FIRST  PROPOSITION:  Love  to  Christ  arises  from  a  realiza- 
tion of  our  sin  and  from  faith  in  the  wondrous  pardoning  love 
of  Christ. 

This  is  finely  illustrated  in  Paul:  1  Tim.  1:  12-15 — "And 
I  thank  Christ  Jesus  our  Lord,  who  hath  enabled  me,  for  that  he 
counted  me  faithful,  putting  me  into  the  ministry;  who  was  be- 
fore a  blasphemer,  and  a  persecutor,  and  injurious:  but  I  obtained 
mercy,  because  I  did  it  ignorantly  in  unbelief.  And  the  grace  of 
our  Lord  was  exceeding  abundant  with  faith  and  love  which  is  in 
Christ  Jesus.  This  is  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation, that  Christ  Jesus  came  into  the  world  to  save  sinners ; 
of  whom  I  am  chief."  Gal.  2:  20 — "I  am  crucified  with  Christ: 
nevertheless  I  live;  yet  not  I,  but  Christ  liveth  in  me:  and  the 
life  which  I  now  live  in  the  flesh  I  live  by  the  faith  of  the  Son  of 
God,  who  loved  me,  and  gave  himself  for  me."  And  in  John:  1 
Jno.  4:  10 — "Herein  is  love,  not  that  we  loved  God,  but  that  he 
ioved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins." 


CHAPTER  XIIL 

LOVE  TO  MAN, 

h    What  is  Love  i 

(i)  Matt.  5:43-47 — "Ye  have  heard  that  it  hath  been  said,  thou 
shalt  love  thy  neighbor,  and  hate  thine  enemy.  But  I  say  unto  you, 
Love  your  enemies,  bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  which  despitefully  use  you,  and  persecute 
you:  That  ye  may  be  the  children  of  your  Father  which  is  in 
he?.ven:  for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good,  and 
sendeth  rain  on  the  just  and  on  the  unjust.  For  if  ye  love  them  which 
love  you,  what  reward  have  ye  ?  do  not  even  the  publicans  the  same  ? 
And  if  ye  salute  your  brethren  only,  what  do  ye  more  than  others  ?  do 
not  even  the  publicans  so  ?  " 

I  Jno.  3:14,  16,  17 — "We  know  that  we  have  passed  from  death 
unto  life,  because  we  love  the  brethren.  He  that  loveth  not  his 
brother  abideth  in  death.  .  .  .  Hereby  perceive  we  the  love  of 
God,  because  he  laid  down  his  life  for  us:  and  we  ought  to  lay  down  our 
lives  for  the  brethren.  But  whoso  hath  tliis  world's  good,  and  seeth 
his  brother  have  need,  and  shutteth  up  his  bowels  of  compassion  from 
him,  how  dwelleth  the  love  of  God  in  him  ?  " 

Love  for  another  is  a  desire  for  and  delight  in  their  good. 
Love  is  not  mere  fondness  for  another  nor  pleasure  in  their  so- 
ciety. The  character  of  another  may  be  hateful  to  me,  and  his 
society  disagreeable,  but  still  a  real  desire  for  his  welfare  is  love. 

II.    The  Objects  of  Christian  Loye. 

(i)  I  Pet.  2:17 — "Honor  all  men.  Love  the  brotherhood.  Fear 
God.     Honor  the  king." 

Eph.  i:  15 — "Wherefore  I  also,  after  I  heard  of  your  faith  in  the 
Lord  Jesus,  and  love  unto  all  the  saints." 

FIRST  PROPOSITION:     We  should  love  the  brethren,  those  born 
of  God,  all  saints. 

While,  as  we  shall  see,  a  Christian  should  love  all  men,  he 
should  and  will  have  a  peculiar  love  for  God's  children.  (Com- 
pare  Gal.  6:10 — "As   we    have    therefore  opportunity,   let   us 


394  What  the  Bible  Teaches 

do  good   unto   all   men,   especially  unto   them   who  are   of    the 
household  of  faith.") 

(2)  Matt.  19:  19 — "  Honor  thy  father  and  thy  mother:  and,  Thou 
shalt  love  thy  neighbor  as  thyself."  Matt.  22:  39 — "And  the  second 
is  like  unto  it,  Thou  shalt  love  thy  neighbor  as  thyself." 

SECOND  PROPOSITION:      We  should  love  our  neighbor. 

Who  is  that  ?  Luke  10:  29-37— "  But  he,  willing  to  justify 
himself,  said  unto  Jesus,  And  who  is  my  neighboi"  ?  And  Jesus 
answering  said,  A  certain  man  went  down  from  Jerusalem  to 
Jericho,  and  fell  among  thieves,  which  stripped  him  of  his  rai- 
met,  and  wounded  him,  and  departed,  leaving  him  half  dead. 
And  by  chance  there  came  down  a  certain  priest  that  way;  and 
when  he  saw  him,  he  passed  by  on  the  other  side,  and  likewise  a 
Levite,  when  he  was  at  the  place,  came  and  looked  on  him,  and 
passed  by  on  the  other  side.  But  a  certain  Samaritan,  as  he 
journeyed,  came  where  he  was;  and  when  he  saw  him,  he  had 
compassion  on  him,  and  went  to  him,  and  bound  up  his  wounds, 
pouring  in  oil  and  wine,  and  set  him  on  his  own  beast,  and 
brought  him  to  an  inn,  and  took  care  of  him.  And  on  the  mor- 
row when  he  departed,  he  took  out  two  pence,  and  gave  them  to 
the  host:  and  said  unto  him,  Take  care  of  him:  and  whatso- 
ever thou  spendest  more,  when  I  come  again,  I  will  repay  thee. 
Which  now  of  these  three,  thinkest  thou,  was  neighbour  unto 
him  that  fell  among  the  thieves  ?  And  he  said,  He  that  shewed 
mercy  on  him.  Then  said  Jesus  unto  him.  Go,  and  do  thou  like- 
wise." 

(3)  I  Thess.  3:  12 — "  And  the  Lord  make  you  to  increase  and 
abound  in  love  one  toward  another;  and  toward  all  men,  even  as  we 
do  toward  you." 

THIRD  PROPOSITION:     We  should  love  all  men. 

(4)  Matt.  5:  44 — "  But  I  say  unto  you,  Love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate  you,  and  pray  for 
them  that  despitefuUy  use  you,  and  persecute  you." 

FO  UR  TH  PR  0 POSITION:     We  shoidd  love  our  enemies. 

Enemies  are  specialized  because  they  are  the  ones  whom  we 
would  be  least  likely  to  love. 


Love  to  Man  395 

How  shall  we  show  our  love  to  our  enemies  ?  The  remainder 
of  the  verse  shows.  See,  also,  Rom.  12.  20 — "Be  not  overcome 
of  evil,  but  overcome  evil  with  good." 

(5)  Eph.  5:  25 — "  Husbands,  love  your  wives,  even  as  Christ  also 
loved  the  church  and  gave  himself  for  it.** 

FIFTH  PROPOSITION:     Husbands  should  love  their  wives. 

The  husband  has  an  especial  duty  of  love  toward  his  wife. 
The  doctrine  that  a  husband  should  have  no  more  interest  in  the 
welfare  of  his  wife  than  in  that  of  any  other  woman  is  totally 
unscriptural.  While  Christ  has  a  love  for  all  men,  He  has  an 
altogether  especial  and  peculiar  love  for  the  Church,  and  so  the 
Christian  husband  should  love  all,  but  have  an  altogether  special 
and  peculiar  love  for  his  wife. 

(6)  Tit.  2:  4 — "That  they  may  teach  the  young  women  to  be  sober, 
to  love  their  husbands,  to  love  their  children." 

SIXTH  PROPOSITION:      Wives  should  love  their  husbands. 

Ill,    How  Love! 

(i)    I  Cor.   16:24 — "My  love  be  with  you  all  in  Christ  Jesus. 
Amen." 

FIRST  PROPOSITION:     We  should  love  in  Christ  Jesus. 

Christ  Jesus  is  the  author  of  our  love.  It  is  for  His  sake  we 
love.  Our  special  love  to  the  brethren  is  because  of  their  special 
relation  to  Him. 

(2)  Rom.  12: 9  (first  part),  R.V. — "  Let  love  be  without  hypocrisy." 

SECOND  PROPOSITION:  We  should  love  without  hypocrisy. 
Our  love  should  be  genuine^  unfeigned. 

Much  professed  love  is  a  mei'e  pretense.  Much  calling  of 
one  another  '<  brother  "  is  the  hollowest  formalism  and  sham. 

(3)  I  Jno.  3:  18 — "  My  little  children,  let  us  not  love  in  word,  neither 
in  tongue;  but  in  deed  and  in  truth." 

THIRD  PROPOSITION :  We  should  not  love  merely  in  word, 
neither  in  tongue,  but  in  deed  and  in  truth;  not  in  saying,  but 
in  doing;  noiinprofession,  but  in  practice. 


396  What  the  Bible  Teaches 

{4)  I  Pet.  4:  8 — •*  And  above  all  things  have  fervent  charity  among 
yourselves;  for  charity  shall  cover  the  multitude  of  sins." 

I  Pet.  1:22,  R.V. — "Seeing  ye  have  purified  your  souls  in  your 
obedience  to  the  truth  unto  unfeigned  love  of  the  brethren,  love  one 
another  from  the  heart  fervently." 

FOURTH  PROPOSITION:     We  should  love  from  the  heart, 
fervently — rather,  ' '  intensely. " 

(5)  Phil,  i:  9 — "And  this  I  pray,  that  your  love  may  abound  yet 
more  and  more  in  knowledge  and  in  all  judgment." 

I  Thess.  3 : 1 2 —  "And  the  Lord  make  you  to  increase  and  abound  in  love 
one  toward  another,  and  toward  all  men,  even  as  we  do  toward  you:  " 

FIFTH  PR OPOSITl ON:     We  should  love  aboundingly. 

No  mean,  niggardly  outgoings  of  love. 

(6)  Matt.  19:19 — "  Honor  thy  father  and  thy  mother:  and  thou 
shalt  love  thy  neighbour  as  thyself." 

Rom,  13:  8,  9 — "  Owe  no  man  anything,  but  to  love  one  another:  for 
he  that  loveth  another  hath  fulfilled  the  law.  For  this,  thou  shalt  not 
commit  adultery,  thou  shalt  not  kill,  thou  shalt  not  steal,  thou  shalt 
not  bear  false  witness,  thou  shalt  not  covet;  and  if  there  be  any  other 
commandment,  it  is  briefly  comprehended  in  this  saying,  namely,  Thou 
shalt  love  thy  neighbour  as  thyself." 

Gal.  5: 14 — "  For  all  the  law  is  fulfilled  in  one  word,  even  in  this; 
Thou  shalt  love  thy  neighbor  as  thyself." 

SIXTH  PROPOSITION:     We  should  love  our  neighbor  as  our- 
self. 

(7)  Jno.  13:34,  R.V. — "A  new  commandment  I  give  unto  you, 
that  ye  love  one  another;  even  as  I  have  loved  you,  that  ye  also  love 
one  another." 

Jno.  15: 12,  R.V. — "  This  is  my  commandment,  that  ye  love  one  an- 
other, even  as  I  have  loved  you." 

SEVENTH  PROPOSITION:     We  should  love  the  brethren  even 
as  Christ  loved  ics. 

How  much  was  that?  Jno.  15:13 — "Greater  love  hath  no 
man  than  this,  that  a  man  lay  down  his  life  for  his  friends." 
1  Jno.  3: 16 — "Hereby  perceive  we  the  love  of  God,  because  he 
laid  down  his  life  for  us:  and  we  ought  to  lay  down  our  lives  for 
the  brethren." 


Love  to  Man  397 

IT.    How  Lore  Is  Manifested. 

(i)  Rom.  13: 10 — "  Love  worketh  no  ill  to  his  neighbor:  therefore 
love  is  the  fulfilling  of  the  law." 

FIRST  PROPOSITION:     Love  is  manifested  hy  abstaining  from 
everything  that  would  injure  another. 

"  Love  worketh  no  ill."     There  is  much  here  for  reflection. 
The  applications  are  countless. 

(2)  Gal.  6: 10 — "  As  we  have  therefore  opportunity,  let  us  do  good 
unto  all  men,  especially  unto  them  -who  are  of  the  household  of 
faith." 

SECOND  PROPOSITION:     Love  is  manifested  by  doing  good  as 
we  have  opportunity. 

It  is  not  merely  negative — abstaining  from  doing  injury,  it 
is  positive,  doing  positive  good. 

{3)  Gal.  5:  13,  R.V. — "  For  ye,  brethren,  were  called  for  freedom; 
only  use  not  your  freedom  for  an  occasion  to  the  flesh,  but  through 
love  be  servants  one  to  another." 

THIRD   PROPOSITION:     Love  is  manifested  by   becoming  a 
servant  to  others. 

This  is  illustrated  in  Jesus  Christ.  Jno.  13:  1,  2,  3,  4,  5 — 
"Now  before  the  feast  of  the  passover,  when  Jesus  knew  that  the 
hovr  was  come  that  he  should  depart  out  of  this  world  unto  the 
Father,  having  loved  his  own  which  were  in  the  world,  he  loved 
them  unto  the  end.  And  supper  being  ended,  the  devil  having 
now  put  into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray 
him;  Jesus  knowing  that  the  Father  had  given  all  things  into  his 
hands,  and  that  he  was  come  from  God,  and  went  to  God;  he 
riseth  from  supper,  and  laid  aside  his  garments ;  and  took  a  towel, 
and  girded  himself.  After  that  he  poureth  water  into  a  basin, 
and  began  to  wash  the  disciples'  feet,  and  to  wipe  them  with  the 
towel  wherewith  he  was  gii"ded."  Phil.  2:4-7 — "Look  not 
every  man  on  his  own  things,  but  every  man  also  on  the  things 
of  others.  Let  this  mind  be  in  you,  which  was  also  in  Chi*ist 
Jesus:  Who  being  in  the  form  of  God,  thought  it  not  robbery  to 
be  equal  with  God:  But  made  himself  of  no  reputation,  and  took 
upon  him  the  form  of  a  servant,  and  was  made  in  the  likeness  of 


39^  What  the  Bible  Teaches 

men."     The  man  who  wishes  to  be  served  but  will  not  serve  does 
not  love.     Love  seeks  lowly  places  of  service. 

(4)  I  Cor.  10:  24,  R.V. — "  Let  no  man  seek  his  own,  but  each  his 
neighbour's  good," 

FOURTH  PROPOSITION:  Love  is  manifested  by  our  not  seek- 
ing our  oum,  but  our  neighbor' s  good. 

(5)  Phil.  2:  4,  R.V. — "  Not  looking  each  of  you  to  his  own  things, 
but  each  of  you  also  to  the  things  of  others." 

FIFTH  PROPOSITION:  Love  is  manifested  by  our  not  looking 
to  (or  caring  for,  having  a  regard  to)  our  own  things,  but  to 
the  things  of  others,  {e.  g.,  We  are  not  to  be  concerned 
about  our  glory  and  honor,  but  the  honor  of  others.  See  con- 
text in  vv.  5-8.) 

(6)  Gal.  6:  2 — "Bear  ye  one  another's  burdens,  and  so  fulfill  tha 
law  of  Christ." 

SIXTH  PROPOSITION:  Love  is  manifested  by  our  bearing  one 
another's  burdens. 

(7)  Rom.  15:  1-3,  R.V. — "  Now  we  that  are  strong  ought  to  bear 
the  infirmities  of  the  weak,  and  not  to  please  ourselves.  Let  each  one 
of  us  please  his  neighbor  for  that  which  is  good,  unto  edifying.  For 
Christ  also  pleased  not  himself;  but,  as  it  is  written,  The  reproaches 
of  them  that  reproached  thee  fell  upon  me." 

SEVENTH  PROPOSITION:  Love  is  manifested  (a)  by  our 
bearing  the  infirmities  of  the  weak  (see  context) ;  (b)  not  pleas- 
ing ourselves;  (c)  pleasing  others  for  that  lohich  is  good  unto 
edifying. 

Christ  the  great  example  here  also. 

(8)  2  Cor.  2:  7,  8 — "  So  that  contrariwise  ye  ought  rather  to  forgive 
him,  and  comfort  him,  lest  perhaps  such  a  one  sliould  be  swallowed 
up  with  overmuch  sorrow." 

EIGHTH  PROPOSITION:  Love  is  manifested  by  forgiving 
and  comforting  the  wayward. 

In  this  particular  instance  the  man  had  gone  deeply  into 
sin,  the  vilest  sin. 

(9)  Gal.  6:  i,  R.V. — "  Brethren,  even  if  a  man  be  overtaken  in  any 
trespass,  ye  which  are  spiritual,  restore  such  a  one  in  a  spirit  of  meek* 
ness;  looking  to  thyself,  lest  thou  also  be  tempted." 


Love  to  Man  399 

NINTH  PROPOSITION:  Love  is  manifested  by  restoring  in  a 
spirit  of  meekness  the  one  overtaken  iti  any  trespass. 

(10)  I  Thess.  5:  14,  R.V. — "And  we  exhort  you,  brethren,  admon- 
ish the  disorderly,  encourage  the  fainthearted,  support  the  weak,  be 
longsuffering  toward  all."     (Note  context.) 

TENTH  PROPOSITION:  Love  is  majiifested  by  (a)  admonish- 
ing the  disorderly;  (b)  encouraging  the  faint-hearted;  (c)  sup- 
porting the  xceak;  (d)  being  long-suffering  toward  all. 

(11)  Rom.  14:  15,  21,  R.V. — "For  if  because  of  meat  thy  brother 
is  grieved,  thou  walkest  no  longer  in  love.  Destroy  not  with  thy  meat 
him  for  whom  Christ  died.  .  .  .  It  is  good  not  to  eat  flesh,  nor  to 
drink  wine,  nor  do  anything  whereby  thy  brother  stumbleth." 

ELEVENTH  PROPOSITION:  Love  is  manifested  by  avoiding 
that  by  which  a  brother  stumbleth. 

(12)  Rom.  14:  ig — "  Let  us  therefore  follow  after  the  things  which 
make  for  peace,  and  things  wherewith  one  may  edify  another." 

TWELFTH  PROPOSITION:  Love  is  manifested  by  following 
after  the  things  which  make  for  peace  and  things  whereby  one 
may  edify  another. 

(13)  Rom.  12:  15 — "Rejoice  with  them  that  do  rejoice,  and  weep 
with  them  that  weep." 

THIRTEENTH  PROPOSITION:  Love  is  manifested  by  re- 
joicing with  them  that  do  rejoice  and  weeping  with  them  that 
weep. 

(14)  Luke  6:  35,  and  R.V. — "But  love  ye  your  enemies,  and  do 
good,  and  lend,  hoping  for  nothing  again;  and  your  reward  shall 
be  great,  and  ye  shall  be  the  children  of  the  highest:  for  he  is  kind 
unto  the  unthankful  and  to  the  evil."  R.V. — "  But  love  your  enemies, 
and  do  them  good,  and  lend,  never  despairing;  and  your  reward  shall 
be  great,  and  ye  shall  be  sons  of  the  Most  High:  for  he  is  kind  toward 
the  unthankful  and  evil." 

FOURTEENTH  PROPOSITION:  Love  is  manifested  by  lend- 
ing, never  despairing  (or  despairing  of  no  man). 

Lend  and  keep  on  lending,  hoping  against  hope. 

(15)  Eph.  4:  2 — "With  all  lowliness  and  meekness,  with  long* 
suffering,  forbearing  one  another  in  love." 


400  What  the  Bible  Teaches 

FIFTEENTH  PROPOSITION:  Love  is  manifested  by  forbear- 
ing  one  another — i.  e.,  suffering  wrong  and  ill  'without  venge* 
fuhiess  and  retaliation;  overcoming  evil  xoith  good. 

(i6)  Eph.  4,  32,  R.V. — "And  be  ye  kind  one  to  another,  tender- 
hearted, forgiving  each  other,  even  as  God  also  in  Christ  forgave  you." 

SIXTEENTH  PROPOSITION:  Love  is  manifested  (a)  by  be- 
ing kind;  (b)  by  being  tender-hearted :  (c)  by  forgivng  one  an- 
other even  as  also  God  in  Christ  forgave  us. 

(17)  2  Cor.  8:  24 — "Wherefore  shew  ye  to  them,  and  before  the 
churches,  the  proof  of  your  love,  and  of  our  boasting  on  your  behalf." 
(See  context.) 

I  Jno.  3:  17 — "But  whoso  hath  this  world's  goods,  and  seeth  his 
brother  have  need,  and  shutteth  up  his  bowels  of  compassion  from 
him,  how  dwelleth  the  love  of  God  in  him  ?  " 

SEVENTEENTH  PROPOSITION:  Love  is  manifested  by  giv- 
ing of  our  means  to  meet  another's  need. 

(18)  Rom.  12:10 — "Be  kindly  affectionate  one  to  another  with 
brotherly  love;  in  honor  preferring  one  another." 

EIGHTEENTH  PROPOSITION:  Love  is  manifested  (a)  by  be- 
ing kindly  affectionate  one  toward  another;  (b)  by  in  honor  pre- 
ferring one  another — i.  e.,  by  seeking  the  higher  jylace  for  some 
one  else,  the  lower  place  for  oneself. 

It  is  easy  to  do  this  in  little  conventionalities,  as  e.  g.,  in 
the  matter  of  passing  through  a  door  first;  but  do  we  do  it  in  the 
really  important  affairs  of  life  ? 

(ig)  I  Cor.  13:  4-7,  R.V — "Love  suffereth  long,  and  is  kind;  love 
envieth  not;  love  vaunteth  not  itself,  is  not  puffed  up,  doth  not  behave 
itself  unseemly,  seeketh  not  its  own,  is  not  provoked,  taketh  not  ac- 
count of  evil;  rejoiceth  not  in  unrighteousness,  but  I'ejoiceth  with  the 
truth;  beareth  all  things,  believeth  all  things,  hopeth  all  things,  en- 
dureth  all  things." 

NINETEENTH  PROPOSITION:  Love  is  manifested  (a)  by 
suffering  long;  (b)  by  being  ki?id  [Had  this  already  in  16]; 
(c)  by  envying  not;  (d)  by  vaunting  not  oneself;  (e)  by  not  be- 
ing puffed  up;  [Conceit  is  a  mark  of  selfishness.  If  we  love 
others  as  we  do  ourselves  we  will  not  think  ourselves  better 
than  they.]    (f)    by  not  behavitig   unseemly;    [Rude,  ungentle. 


Love  to  Man  401 

manly,  unladylike,  inconsiderate  conduct,  bad  manners,  reveal 
a  disregard  for  the  sensibilities  of  others — it  is  a  form  of  self- 
ishness] ;  (g)  by  not  seeking  our  own;  (h)  by  not  being  pro- 
voked (Compare  A.  V. ) ;  (i)  by  not  taking  account  of  evil  (See 
^^')\  (j)  by  not  rejoicing  in  unrighteousness;  (k)  by  rejoic. 
ing  with  the  truth;  (I)  by  bearing  all  things;  (m)  by  believing 
all  things;  (n)  by  hoping  all  things;  (0)  by  enduring  all  things. 

(20)  Lev.  19:  17 — "Thou  shalt  not  hate  thy  brother  in  thine  heart: 
thou  shalt  in  any  wise  rebuke  thy  neighbor,  and  not  suffer  sin  upon 
him." 

Prov.  27:  5 — "  Open  rebuke  is  better  than  secret  love." 
Eph.  5:  II — "And  have  no  fellowship  with  the  unfruitful  works 
of  darkness,  but  rather  reprove  them." 

TWENTIETH  PROPOSITION':  Love  to  those  who  do  wrong  is 
manifested  by  rebuking  them. 

How?  (a)  Matt.  18:  15-17— "  Moreover  if  thy  brother 
shall  trespass  against  thee,  go  and  tell  him  his  fault  between  thee 
and  him  alone:  if  he  shall  hear  thee,  thou  hast  gained  thy  brother. 
But  if  he  will  not  hear  thee,  then  take  with  thee  one  or  two  more, 
that  in  the  mouth  of  two  or  three  witnesses  every  word  may  be 
established.  And  if  he  shall  neglect  to  hear  them,  tell  it  unto 
the  church :  but  if  he  neglect  to  hear  the  church,  let  him  be  unto 
thee  as  a  heathen  man  and  a  publican."  Personal  wrong,  first 
privately,  then  before  one  or  two  witnesses,  then  before  the 
church,  (b)  1  Tim.  5:20,  R.V. — "Them  that  sin  reprove  in  the 
sight  of  all,  that  the  rest  also  may  be  in  fear."  Public  offenses, 
in  the  sight  of  all.  (N.  B. — This  public  reproof  is  by  an  elder.) 
(c)  Tit.  1:  12,  13,  R.V — "One  of  themselves,  a  prophet  of  their 
own,  said,  Cretans  ai'e  always  liars,  evil  beasts,  idle  gluttons. 
This  testimony  is  true.  For  which  cause  reprove  them  sharply, 
that  they  may  be  sound  in  the  faith. "     Sharply,  when  necessary. 

(21)  Matt.  5: 44,  R.V. — "  But  I  say  unto  you,  Love  your  enemies, 
and  pray  for  them  that  persecute  you." 

TWENTY-FIRST  PROPOSITION:  Love  for  others  is  mani. 
fested  by  prayiyig  for  them.  There  is  no  way  in  which  we  can  dof 
more  for  them. 

(22)  I  Jno.  5:  2,  R.V. — "  Hereby  we  know  that  we  love  the  children 
of  God,  when  we  love  God,  and  do  his  commandments. 


402  What  the  Bible  Teaches 

TWENTT.SECOND  PROPOSITION':  Love  to  the  children  q/ 
God  is  manifested  by  loving  God  Himself  and  doing  His  com. 
mandments. 

(23)  Jno.  15:  13 — "Greater  love  hath  no  man  than  this,  that  a  man 
lay  down  his  life  for  his  friends." 

I  Jno.  3:  16,  R.V. — "  Hereby  know  we  love,  because  he  laid  down 
his  life  for  us:  and  we  ought  to  lay  down  our  lives  for  the  brethren." 

TWENTY. THIRD  PROPOSITION:  Love  to  the  brethren  is 
maiiifested  by  our  laying  down  our  lives  for  them. 

The  manifestations  of  love  specifically  and  definitely  men- 
tioned in  the  Bible  are  very  numerous.  As  one  goes  over  them 
he  begins  to  see  how  love  covers  every  duty  to  every  class  of  men, 
and  hovf  true  it  is,  as  Paul  says,  that  "Love  is  the  fulfillment 
of  the  law."     (Rom.  13:  10,  R.V.) 

V,    The  Importance  of  Lore  to  Man. 

(i)  I  Cor.  13:  1-3,  R.V. — "If  I  speak  with  the  tongues  of  men  and 
of  angels,  but  have  not  love,  I  am  become  sounding  brass,  or  a  clang- 
ing cymbal.  And  if  I  have  the  gift  of  prophecy,  and  know  all  mys- 
teries and  all  knowledge;  and  if  I  have  all  faith,  so  as  to  remove 
mountains,  but  have  not  love,  I  am  nothing.  And  if  I  bestow  all  my 
goods  to  feed  the  poor,  and  if  I  give  my  body  to  be  burned,  but  have 
not  love,  it  profiteth  me  nothing." 

FIRST  PROPOSITION:     Love  is  absolutely  indispensable. 

Eloquence  and  the  gift  of  prophecy  and  knowledge  and 
faith  and  sacrifice  of  possessions  and  martyrdom  are  of  no  value 
if  love  be  wanting. 

(2)  I  Cor.  13:  13,  R.V. — "But  now  abideth  faith,  hope,  love, 
these  three;  and  the  greatest  of  these  is  love." 

SECOND    PROPOSITION:     Love  is  greater    than  faith  and 
hope. 

(3)  I  Cor.  13:  8,  R.V, — "  Love  never  faileth:  but  whether  there 
be  prophecies,  they  shall  be  done  away;  whether  there  be  tongues, 
they  shall  cease;  whether  there  be  knowledge,  it  shall  be  done  away." 

THIRD  PROPOSITION:     Love  never  faileth. 

(4)  Rom.  13:8,  10,  R.V. — "Owe  no  man  anything,  save  to  love 
one  another:  for  he  that  loveth  his  neighbour  hath  fulfilled  the  law, 
.  .  .  Love  worketh  no  ill  to  his  neighbour:  love  therefore  is  the 
fulfillment  of  the  law." 


Love  to  Man  403 

FOURTH  PROPOSITION:     Love  is  the  fulfillment  of  the  law. 
All  individual  precepts  are  but  applications  of  this  law. 

(Compare  i  Tim.  1:5 — "Now  the  end  of  the  commandment  is 
charity  out  of  a  pure  heart,  and  of  a  good  conscience,  and  of  faith  un- 
feigned:" Jno.  15:  17 — "These  things  I  command  you,  that  ye  love 
one  another.") 

(5)  I  Jno.  3:23,  II — "And  this  is  his  commandment.  That  we 
should  beheve  on  the  name  of  his  Son  Jesus  Christ,  and  love  one  an- 
other, as  he  gave  us  commandment.  .  .  .  For  this  is  the  mes- 
sage that  ye  heard  from  the  beginning,  that  we  should  love  one  an- 
other." 

Jno.  13:  34 — "A  new  commandment  I  give  unto  you.  That  ye  love 
one  another;  as  I  have  loved  you,  that  ye  also  love  one  another." 

FIFTH  PROPOSITION:  Love  to  one  another  is  the  sum  of 
God  s  commandment^  the  original  and  fundamental  message  of 
Christianity,  Christ's  neio  and  all-inclusive  commandment. 

(6)  J  as.  2:  8 — "  If  ye  fulfil  the  royal  law  according  to  the  Scripture, 
Thou  shalt  love  thy  neighbour  as  thyself,  ye  do  well. 

SIXTH  PROPOSITION:     Love  is  the  royal  law. 

(7)  Col.  3:  14,  R.V. — "And  above  all  these  things  put  on  love, 
which  is  the  bond  of  perfectness." 

SEVENTH  PROPOSITION:  Love  is  the  bond  that  unites  all  the 
virtues  together  into  a  perfect  whole. 

(Note  the  figure  used  in  context,  vv.  12:13:  ^^  Put  on 
therefore,  as  God's  elect,  holy  and  beloved,  a  heart  of  compas- 
sion, kindness,  humility,  meekness,  longsuffering;  forbearing 
one  another,  and  forgiving  each  other,  if  any  man  have  a  complaint 
against  any;  even  as  the  Lord  forgave  you,  so  also  do  ye." 

(8)  Jno.  13:  35 — "  By  this  shall  all  men  know  that  ye  are  my  dis- 
ciples, if  ye  have  love  one  to  another." 

EIGHTH  PROPOSITION:  Love  is  the  supreme  and  decisive 
test  of  discipleship. 

(9)  I  Jno.  4:  8 — "  He  that  loveth  not,  knoweth  not  God;  for  God 
is  love." 

NINTH  PROPOSITION:  (a)  Love  is  the  supreme  and  decisive 
test  of  our  knowing  God;     (b)     Love  is  the  one  Divine  thing. 


404  What  the  Bible  Teaches 

(10)  I  Jno,  4:  7 — ••  Beloved,  let  us  love  one  anothert  for  love  is  ol 
God;  and  every  one  that  loveth  is  born  of  God,  and  knoweth  God." 

3:  10 — "  In  this  the  children  of  God  are  manifest,  and  the  children 
of  the  devil:  whosoever  doeth  not  righteousness  is  not  of  God,  neither 
he  that  loveth  not  his  brother." 

TENTH  PROPOSITION:     Love  is  the  supreme  test  of  our  being 
born  of  God,  and  being  children  of  God. 

(Compare  Eph.  5:  i,  2 — "  Be  ye  ihexeloxQ  followers  of  God,  as  dear 
children;  and  walk  in  love,  as  Christ  also  hath  loved  us,  and  hath 
given  himself  for  us  an  offering  and  a  sacrifice  to  God  for  a  sweet 
smelling  savour.") 

(11)  I  Jno.  3:  14,  R.V. — "We  know  that  we  have  passed  out  of 
death  into  life,  because  we  love  the  brethren.  He  that  loveth  not 
abideth  in  death." 

ELEVENTH  PROPOSITION:     Love  is  the  supreme  test  of  our 
having  passed  out  of  death  into  life. 

(12)  I  Jno.  4:  12,  16 — *'  No  man  hath  beheld  God  at  any  time;  if 
we  love  one  another,  God  abideth  in  us,  and  his  love  is  perfected  in 
us:  .  .  .  And  we  know  and  have  believed  the  love  which  God  hath 
in  us.  God  is  love;  and  he  that  abideth  in  love  abideth  in  God,  and 
God  abideth  in  him." 

TWELFTH  PROPOSITION:     Love  is  the  supreme  test  of  our 
abiding  in  God  and  God  abiding  in  us. 

(13)  I  Jno.  4:  20 — "  If  a  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar:  for  he  that  loveth  not  his  brother  whom  he  hath 
seen,  can  not  love  God  whom  he  hath  not  seen." 

THIRTEENTH  PROPOSITION:     Love  to  brethren  is  the  su- 
preme test  of  love  to  God. 

(14)  I  Pet.  4:8,  R.V. — "Above  all  things  being  fervent  in  your 
love  among  yourselves;  for  love  covereth  a  multitude  of  sins." 

FOURTEENTH  PROPOSITION:     Love  is  the  one  thing  above 
all  things  which  we  are  to  seek  to  have. 

Paul,  John,  James,  Peter  and  Jesus,  with  one  voice  proclaim 
the  supremacy  of  love. 

YI.    The  Blessings  that  Result  from  Lore  to  Men. 

(i)  I  Pet.  4:8 — "Above  all  things  being  fervent  in  your  love 
among  yourselves;  for  love  covereth  a  multitude  of  sins." 


Love  to  Man  4c  e 

FIRST  PROPOSITION:     Love  covereth  a  multitude  of  sins. 

(2)  I  Cor.  8:  i,  R.V. — "  Now  concerning  things  sacrificed  to  idols: 
We  know  that  we  all  have  knowledge.  Knowledge  puffeth  up,  but 
love  edifieth." 

SECOND  PROPOSITION:     Love  buildeth  up. 

(3)  Col.  2:  2 — "  That  their  hearts  might  be  comforted,  being  knit 
together  in  love,  and  unto  all  riches  of  the  full  assurance  of  under- 
standing, to  the  acknowledgment  of  the  mystery  of  God,  and  of  the 
Father,  and  of  Christ." 

THIRD  PROPOSITION:     Love  knits  together. 

(4)  I  Jno.  2:  10 — "  He  that  loveth  his  brother  abideth  in  the  light, 
and  there  is  none  occasion  of  stumbling  in  him." 

FO  UR  TH  PR  0 POSITION:     He  that  loveth  his  brother  abideth  in 
the  light  and  there  is  none  occasion  of  stumbling  in  him. 

(5)  I  Jno.  3:  22,  23 — "And  whatsoever  we  ask,  we  receive  of  him, 
because  we  keep  his  commandments,  and  do  those  things  that  are 
pleasing  in  his  sight.  And  this  is  his  commandment,  That  we  should 
believe  on  the  name  of  His  Son  Jesus  Christ,  and  love  one  another,  as 
He  gave  us  commandment. 

FIFTH  PROPOSITION:     Love  to  brethren  gives  prevailing  power 
to  prayer. 

VII.    How  LoTe  to  Men  Is  Obtained. 

(i)  I  Jno,  4:  7 — "Beloved,  let  us  love  one  another:  for  love  is  of 
God;  and  every  one  that  loveth  is  born  of  God,  and  knoweth  God." 

FIRST  PROPOSITION:     Love  is  of  God,  a?idto  love  we  must  be 
born  of  God. 

(2)  I  Jno.  4:  19,  R.V. — "  We  love  because  he  first  loved  us." 

SECOND  PROPOSITION:      We  love  because  God  first  loved  us. 
His  love  to  us  awakens  love  in  us:  first  to  Him  and  then  to 
man.     If  we  would  learn  to  love  we  must  believe  in  and  meditate 
upon  His  love  to  u& 

(3)  Gal.  5:  6 — "  For  in  Jesus  Christ  neither  circumcision  availeth 
any  thing,  nor  uncircumcision;  but  faith  which  worketh  by  love." 

THIRD  PROPOSITION :      Faith  works  by  love.     Love  is  the  out- 
come of  faith.     (Compare  1  Jno.  3 :  23. ) 


4o6  What  the  Bible  Teaches 

Love  is  greater  than  faith,  but  faith  is  the  root  of  love. 
Faith  is  the  root  of  which  love  is  the  fruit.  To  say  "it  is  better 
to  have  love  even  without  faith  than  it  is  to  have  faith  without 
love,"  is  much  like  saying  it  is  better  to  have  a  crop  of  apples 
without  having  roots  to  your  apple  trees,  than  it  is  to  have  roots 
without  apples.  Rootless  trees  do  not  bear  fruit  and  faithless 
lives  do  not  bring  forth  love. 

(4)  Gal.  5:  22 — "  But  tlie  fruit  of  the  Spiritislove,  joy,  peace,  long- 
suffering,  gentleness,  goodness,  faith." 

Rom.  5:  5 — "  And  hope  maketh  not  ashamed;  because  tlie  love  of 
God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost  which  is  given 
unto  us." 

FO  UR  TH  PR  0 POSITION:      Love  is  the  fruit  of  the  Spirit. 

If  you  wish  love  let  the  Spirit  work  in  your  heart  and  bear 
His  fruit  in  your  life.  You  will  never  attain  unto  love  by  any 
mere  effort  of  your  own.  Love  is  not  a  fruit  that  is  native  to  the 
soil  of  the  human  heart. 

(5)  I  Cor.  14:  I,  a,  R.V. — "Follow  after  love;  yet  desire  earnestly 
spiritual  gifts,  but  rather  that  ye  may  prophesy." 

1  Tim.  6:  11 — "  But  thou,  O  man  of  God,  flee  these  things;  and  fol- 
low after  righteousness,  godliness,  faith,  love,  patience,  meekness." 

2  Tim.  2:22,  R.V. — "But  flee  youthful  lusts,  and  follow  after 
righteousness,  faith,  love,  peace,  with  them  that  call  on  the  Lord  out 
of  a  pure  heart." 

FIFTH  PROPOSITION:      We  should  follow  after  Love. 

While  love  is  the  Holy  Spirit's  work  it  should  be  the  object 
of  our  desire  and  pursuit. 

(6)  Heb.  10:  24 — "  And  let  us  consider  one  another  to  provoke  unto 
love  and  to  good  works." 

SIXTH  PROPOSITION:     We  should  provoke    (spur  on)    one 
another  to  love. 

(7)  I  Thess.  4:9 — "But  as  touching  brotherly  love  ye  need  not 
that  I  write  unto  you:  for  ye  yourselves  are  taught  of  God  to  love  one 
another." 

SE  VENTH  PR  0 POSITION:     God  teacfies  us  to  love  one  another. 

(8)  Phil,  i:  9 — "And  this  I  pray,  that  your  love  may  abound  yet 
more  and  more  in  knowledge  and  in  all  judgment." 


Love  to  Man  407 

EIGHTH  PROPOSITION:     God   im2mrts    increasing  love   in 
answer  to  prayer. 

(9)  Gal.  2:20 — "I  am  crucified  with  Christ:  nevertheless  I  live; 
yet  not  I,  but  Christ  liveth  in  me:  and  the  life  which  I  now  live  in  the 
flesh  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me,  and  gave 
himself  for  me." 

NINTH  PROPOSITION:  If  you  would  learn  to  love  let  Christ 
in  to  live  His  life  in  your  heart.  Renounce  self,  renounce  the 
flesh,  crucify  it,  put  it  in  the  place  of  the  curse  and  let  Christ  live 
his  life  in  you. 


CHAPTER  XIV, 

PRAYER, 

I.    Who  Can  Pray  so  that  God  WiU  Hear? 

(i)  Ps.  66:  i8— "  If  I  regard  iniquity  in  my  heart,  the  Lord  will 
not  hear  me." 

FIRST  PROPOSITION:  The  one  xoho  regards  iniquity  in  his 
heart  cannot  pray  so  that  God  will  hear. 

The  word  translated  "regard"  means  primarily  to  "see  "or 
to  "look."  Then  it  comes  to  mean  to  "look  at  with  favor,"  to 
"respect,"  "approve,"  "regard."  God  will  not  hear  the  man 
who  in  his  heart  looks  upon  sin  with  any  favor  or  allowance,  God 
looks  at  sin  with  abhorrence.  He  is  of  "  purer  eyes  than  to  be- 
hold evil."  (Hab.  1:  13 — "Thou  art  of  purer  eyes  than  to  behold 
evil,  and  canst  not  look  on  iniquity,"  etc.)  The  Hebrew  verb 
here  is  the  same  as  that  translated  "regard"  above.  We  must 
have  the  same  attitude  toward  sin  that  He  has  to  be  heard  of 
Him.  If  we  regard  sin,  He  will  not  regard  us  when  we  pray. 
Herein  lies  the  very  simple  explanation  why  many  of  us  pray  and 
are  not  heard. 

(2)  Prov.  28:  9 — "  He  that  turneth  away  his  ear  from  hearing  the 
law,  even  his  prayer  shall  be  abomination." 

SECOND  PROPOSITION:  He  that  turneth  away  his  ear  from 
hearing  the  late,  his  prayer  is  an  abomination.  He  cannot  pray 
so  that  God  will  hear. 

If  we  turn  our  ears  away  from  what  God  says  to  us  in  His 
law,  He  will  turn  His  ears  away  from  what  we  say  to  Him  in  our 
prayers.     We  have  an  illustration  of  this  in  Zech.  7:  11-13: 

"  But  they  refused  to  hearken,  and  pulled  away  the  shoulder,  and 
stopped  their  ears,  that  they  should  not  hear.  Yea,  they  made  their 
hearts  as  an  adamant  stone,  lest  they  should  hear  the  law,  and  the 
words  which  the  Lord  of  hosts  hath  sent  in  his  Spirit  by  the  former 
prophets:  therefore  came  a  great  wrath  from  the  Lord  of  hosts. 
Therefore  it  came  to  pass,  that  as  he  cried,  and  they  would  not  bear; 
so  they  cried,  and  I  would  not  hear,  saith  the  Lord  of  hosts*" 


Prayer  409 

Many  are  saying,  <'  The  promises  of  God  are  not  true.  God 
does  not  hear  my  prayers."  Has  God  ever  promised  to  hear  your 
prayers  ?  God  very  plainly  describes  the  class  whose  prayers  He 
hears.  Do  you  belong  to  that  class  ?  Are  you  listening  to  His 
words  ?  If  not,  He  has  distinctly  said  He  will  not  listen  to  your 
prayers,  and  in  not  listening  to  you,  He  is  simply  keeping  His 
word. 

(Compare  Prov.  i:  24,  25,  28,  R.V.— "  Because  I  have  called,  and 
you  refused;  I  have  stretched  out  my  hand,  and  no  man  regarded; 
But  ye  have  set  at  nought  all  my  counsel,  and  would  none  of  my  re- 
proof. .  .  .  Then  shall  they  call  upon  me,  but  I  will  not  answer; 
They  shall  seek  me  diligently,  but  they  shall  not  find  me." 

(3)  Prov.  21:  13 — "  Whoso  stoppeth  his  ears  at  the  cry  of  the  poor, 
he  also  shall  cry,  but  shall  not  be  heard." 

THIRD  PROPOSITION:  Whoever  stoppeth  his  ears  at  the  cry 
of  the  poor  cannot  pray  so  that  God  will  hear. 

If  we  will  not  listen  to  the  poor  when  they  cry  unto  us  in 
their  need,  God  will  not  listen  unto  us  when  we  cry  unto  Him  in 
our  need.  The  world's  maxim  is,  "The  Lord  helps  those  who 
help  themselves."  The  truth  is,  The  Lord  helps  those  who  help 
others. 

(4)  Luke  18:  13,  14 — "And  the  publican,  standing  afar  off, 
would  not  lift  up  so  much  as  his  eyes  unto  heaven,  but  smote  upon  his 
breast,  saying,  God  be  merciful  to  me  a  sinner.  I  tell  you,  this  man 
went  down  to  his  house  justified  rather  than  the  other:  for  every  one 
that  exalteth  himself  shall  be  abased;  and  he  that  humbleth  himself 
shall  be  exalted." 

FOURTH  PROPOSITION:  The  great  sinner,  who  is  sorry  for 
and  humbled  by  his  sin,  and  who  desires  pardon,  can  pray  so 
that  God  will  hear. 

The  question  is  often  asked,  "Shall  we  get  unconverted 
people  to  pray?  "  What  do  you  mean  by  unconverted  people?  If 
a  man  is  sorry  for  his  sin,  and  wishes  to  forsake  it  and  find 
mercy,  and  is  willing  to  humble  himself  before  God  and  ask  for 
pardon,  he  is  taking  the  very  steps  by  which  a  man  turns  around, 
or  is  "converted."  To  tell  a  man  he  must  not  pray  under  such 
circumstances,  is  to  tell  him  that  he  must  not  be  converted  until 
he  is  converted;  that  he  must  not  turn  until  he  is  turned  round. 
To  get  him  to  pray  is  just  the  thing  to  do,      ' '  For  whosoever 


410  What  the  Bible  Teaches 

shall  call  upon  the  name  of  the  Lord  shall  be  saved."     (Rom.  10*. 
13.) 

But  how,  some  one  may  ask,  can  he  pray  until  he  has 
faith?  The  answer  is  very  simple.  This  pi'ayer  itself  is  the 
first  act  of  faith.  The  first  and  most  natural  and  most  proper 
thing  for  one  who  honestly  wishes  to  turn  from  sin  and  to  believe 
on  Christ  and  to  be  saved  to  do,  is  to  pray.  The  Lord  Jesus 
looked  on  with  delight  when  he  could  say  to  Ananias  of  the  stub- 
born rebel,  Saul  of  Tarsus,  "Behold,  he  pi*ayeth."  (Acts  9:  11 
— "And  the  Lord  said  unto  him.  Arise,  and  go  into  the  street 
which  is  called  Sti'aight,  and  inquire  in  the  house  of  Judas  for 
one  called  Saul  of  Tarsus:  for,  behold,  he  prayeth. ")  We  should 
be  sure,  however,  that  the  sinner  really  is  sorry  for  sin  and  really 
wishes  to  forsake  it  before  we  tell  him  to  pray  for  pardon.  You 
can  get  him  on  his  knees  even  before  this,  and  so  get  him  to 
realize  that  he  is  in  God's  presence,  so  that  his  rebellious  heart  may 
be  humbled,  but  do  not  have  him  pray  until  he  really  does  wish 
,  to  turn  from  sin. 

(5)  I  Jno.  5:  13-15,  R.V. — "These  things  have  I  written  unto  you, 
that  ye  may  know  that  ye  have  eternal  Hfe,  eiien  unto  you  that  believe 
on  the  najne  of  the  Son  of  God.  And  this  is  the  boldness  which  we 
have  toward  him,  that,  if  we  ask  anything  according  to  his  will,  he 
heareth  us:  and  if  we  know  that  he  heareth  us  whatsoever  we  ask,  we 
know  that  we  have  the  petitions  which  we  have  asked  of  him." 

FIFTH  PROPOSITION:     Those  that  believe  on  the  name  of  the 
Son  of  God  can  pray  so  that  God  will  hear. 

The  promises  of  the  New  Testament  cannot  be  applied  in- 
discriminately to  all  men.  A  great  mistake  is  often  made  by 
taking  promises  made  to  the  believer  and  applying  them  as  if  they 
referred  to  all  classes  of  men;  or,  by  taking  promises  made  to 
those  that  have  surrendered  absolutely  to  the  will  of  God,  and  ap- 
plying them  as  if  they  referred  to  all  professed  believers.  When 
we  find  promises  with  "we"  and  "ye"  in  them,  we  should  study 
the  context  and  find  out  who  the  "  we's  "  and  "  ye's  "  are,  and 
whether  we  belong  to  that  class. 

(6)  Ps.  34:  15,  17 — "The  eyes  of  the  Lord  are  upon  the  rightcotis, 
and  his  ears  are  open  to  their  cry  .  .  .  The  righteous  cry,  and  the 
Lord  heareth,  and  delivereth  them  out  of  all  their  troubles." 

Prov.  15:  29 — "The  Lord  isfar  from  the  wicked;  but  he  heareth  the 
prayer  of  the  righteous" 


Prayer  41 1 

Prov.  15:  8 — *'  The  sacrifice  of  the  wicked  is  an  abomination  to  the 
Lord:  but  the  prayer  of  the  upright  is  his  delight." 

SIXTH  PROPOSITION:  The  righteous  and  the  upright  can 
pray  so  that  God  will  hear. 

Note. — The  words  translated  righteous  and  upright  have  practi- 
cally the  same  significance.  They  both  mean  primarily  "right"  oi 
"straight."    (The  latter  may  mean  also  "level"  or  "even.") 

(7)  Ps.  32:  6 — "For  this  shall  every  one  that  is  godly  pray  unto 
thee  in  a  time  when  though  may  est  be  found;  surely  in  the  floods  of 
great  waters  they  shall  not  come  nigh  unto  him." 

SEVENTH  PROPOSITION:  The  godly  (ay  merciful)  can  pray 
so  that  God  will  hear. 

The  word  translated  '< godly"  in  this  passage  is  so  trans- 
lated three  times  in  the  Authorized  Version  (four  times  in  R.V.) 
But  its  primary  significance  is  "  kind,"  or  "  merciful."  It  could 
be  so  translated  in  at  least  almost  every  passage  where  used.  It 
is  frequently  translated  '< saints." 

(8)  Ps.  145:  19— "He  will  fulfil  the  desire  of  them  that  fear  him: 
he  also  will  hear  their  cry,  and  will  save  them." 

EIGHTH  PROPOSITION:  Those  that  fear  God  can  pray  so 
that  God  will  hear. 

To  fear  God  means  to  have  that  reverent  regard  for  God 
that  is  due  him  and  that  manifests  itself  in  glad  obedience  to  His 
will.  (Heb.  12:28,  29;  1  Pet.  2:  17;  Rev.  14:  7;  2  Cor.  7:  1;  2 
Sam.  23:  3;  Prov.  8:  13;  16:  6;  Is.  11:  2,  3;  Ps.  2:  11;  25:  14; 
33:  18;  34:  7,  9;  Rev.  19:  5;Ps.  115:  11;  118:  4.) 

(9)  I  Jno.  3:  22 — "  And  whatsoever  we  ask,  we  receive  of  him  be- 
cause we  keep  his  commandments,  and  do  those  things  that  are  pleas- 
ing to  his  sight." 

NINTH  PROPOSITION:  Those  that  keep  God: s  commandments 
and  do  those  things  which  are  pleasing  in  His  sight  can  pray  so 
that  God  will  hear. 

Here  we  find  one  of  the  greatest  secrets  of  prevailing  prayer. 
If  we  listen  to  God's  commandments  God  will  listen  to  our 
prayers.  If  we  do  as  He  bids  us  in  His  word,  He  will  do  as  we 
ask  him  in  our  prayers.  If  we  do  what  pleases  Him,  He  will  do 
what  pleases  us.     This  is  the  converse  of  (2)  above.     The  one 


412  What  the  Bible  Teaches 

who  turns  away  his  ear  from  hearing  God's  law  cannot  pray  so 
that  God  will  hear;  the  one  who  turns  his  ear  to  listen  attentively 
to  God's  Word  can  pray  so  that  God  will  hear.  This  explains  why 
some  men's  prayers  are  heard  and  some  men's  are  not.  To  keep 
His  commandments  means  more  than  merely  yield  obedience  to 
them;  it  means  to  guard  them  as  a  precious  possession,  to  treas- 
ure them.  It  is  the  opposite  of  the  spirit  of  those  '•  critics  "  who 
are  trying  to  pare  down  the  Word  of  God  to  the  smallest  possible 
dimensions.  The  more  they  can  give  away  of  God's  Word  the 
more  they  seem  delighted.  They  cannot  pray  so  God  will  hear. 
If  they  have  so  little  regard  for  God's  Word,  God  will  have  very 
little  regard  for  theirs. 

(id)    Jno.  15:  7,  R.V. — •*  If  ye  abide  in  me,  and  my  words  abide  in 
you,  ask  whatsoever  ye  will,  and  it  shall  be  done  unto  you." 

TENTH  PR  0 POSITION.  Those  who  abide  in  Christ,  and  Christ's 
words  abide  in  them,  ca?i  pray  so  that  God  will  hear.  They  can 
ask  whatsoever  they  will  and  it  will  be  done  unto  them. 

This  is  the  other  great  secret  of  prevailing  prayer.  It  is 
closely  related  to  the  preceding.  What  is  it  to  abide  in  Christ  ? 
It  is  to  continue  in  living  union  with  Him.  To  bear  the  same  re- 
lation to  Him  that  the  living  healthy  branch,  the  continuously 
fruit-bearing  branch,  does  to  the  vine.  This  branch  has  no  inde- 
pendent life  of  its  own.  Its  sap  and  vigor  all  come  from  the  vine. 
Its  leaves,  buds,  blossoms,  fruit  are  all  the  product  of  the  life  of 
the  vine  in  it.  So  we  abide  in  Christ  in  so  far  as  we  have  no  in- 
dependent life  of  our  own.  In  so  far  as  we  do  not  seek  to  have 
any  thoughts,  plans,  feelings,  purposes,  works,  fruit  of  our  own,  but 
let  Christ  think  his  thoughts,  feel  His  feelings,  purpose  His  pur- 
poses, work  His  works,' bear  His  fruit,  in  us.  When  we  do  this, 
and  in  so  far  as  we  do  this,  we  may  ask  whatsoever  we  will  and  it 
shall  be  done. 

It  may  be  asked:  *'  But  what  if  we  ask  something  contrary 
to  God's  will  ?  "  We  cannot  in  so  far  as  we  abide  in  Christ;  our 
prayers  themselves  will  be  the  outcome  of  the  Christ-life  in  us. 
The  Father  heareth  Him  always  and  will  hear  Him  when  He  prays 
through  us.  Note  that  He  says  also,  "And  my  words  abide  in 
you."  It  is  through  His  words,  and  only  through  His  words, 
that  Christ  imparts  His  life  to  us  and  lives  His  life  in  us.     The 


Prayer  413 

words  of  Christ  are  the  vehicle  of  the  life  of  Christ.  It  is  vain, 
then,  to  talk  or  think  of  abiding  in  Christ  if  we  neglect  His 
words.  We  must  let  His  words  sink  deep  into  our  souls  and 
form  us,  mould  our  thoughts,  our  feelings,  our  purposes,  our 
plans,  our  actions.  "If  ye  abide  in  me,  and  my  words  abide  in 
you,  ask  whatsoever  ye  will,  and  it  shall  be  done  unto  you "  is 
the  way  the  promise  reads. 

(11)  Ps.  91:  I,  14,  15 — "  He  that  dwelleth  in  the  secret  place  of  the 
most  high  shall  abide  under  the  shadow  of  the  Almighty.  .  .  .  Be- 
cause he  hath  set  his  love  upon  me,  therefore  will  I  deliver  him:  I  will 
set  him  on  high,  because  he  hath  known  my  name.  He  shall  call  upon 
me,  and  I  will  answer  him:  I  will  be  with  him  in  trouble;  I  will  deliver 
him,  and  honor  him." 

ELEVENTH  PROPOSITION:  The  one  loho  dwells  in  the  seeret 
place  of  the  Most  High,  xoho  sets  his  love  upon  God  and  knows 
His  name,  can  pray  so  that  God  loill  hear. 

What  is  it  to  dwell  in  the  secret  place  of  the  Most  High  ? 
The  word  translated  "secret  place,"  means  primarily  "a  cover- 
ing," then  "hiding-place,"  "protection."  It  is  translated 
"  protection  "  once,  and  "  hiding-place  "  a  number  of  times.  To 
dwell  in  the  secret  place  of  the  Most  High,  means,  then,  to  put 
oneself  and  keep  oneself  under  the  protection  of  the  Most  High, 
to  be  covered  and  hid  from  all  harm  by  Him.  It  means  to  leave 
all  our  welfare  absolutely  to  Him,  and  to  look  to  Him  and  to 
trust  Him  to  take  care  of  it. 

To  know  His  name,  means  to  know  Him  as  he  has  revealed 
Himself  to  us.  That  is  only  possible  through  the  study  of  the 
Word. 

(12)  Ps.  37:  4 — "  Delight  thyself  also  in  the  Lord;  and  he  shall  give 
thee  the  desires  of  thine  heart." 

TWELFTH  PROPOSITION:  He  that  delighteth  himself  in 
the  Lord  can  pray  so  that  the  Lord  will  hear. 

If  our  delight  is  in  Him,  our  great  prayer  will  be  for  Him- 
self, and  He  is  always  willing  to  give  Himself.  With  Himself  He 
will  gi'ant  every  other  desire  of  our  hearts.  If  our  delight  is  in 
Him,  it  will  be  His  delight  to  give  us  what  we  ask.  Do  you  de- 
light in  the  Lord  ?  Remember  that  "delight  "  is  a  very  strong 
word. 


4-44  What  tliL  Bible  Teaches 

(13)  Ps.  37:  5 — "  Commit  thy  way  unto  the  Lord;  trust  also  in  him, 
and  he  shall  bring  it  to  pass." 

THIRTEENTH  PROPOSITION:  He  that  committeth  his  tvay 
tmto  the  Lord  a?id  trusteth  in  Ilini  can  pray  so  that  God  will 
hear. 

The  word  here  translated  '<  commit  "  means  literally  "  roll." 
(See  Marg.  A.V.  and  R.V.)  To  commit  our  way  unto  the  Lord 
is  to  roll  it  upon  Him,  leave  its  dii^ection  and  protection  entirely 
to  Him.  Have  you  done  this  ?  Put  the  entire  guidance  and  out- 
come of  your  life  in  His  hands,  and  your  way  will  always  be  so 
near  His  that  He  can  hear  your  faintest  whisper  when  you  call 
unto  Him. 

(14)  Ps.  9:  12 — "  When  he  maketh  inquisition  for  blood  he  remem- 
bereth  them:  he  forgetteth  not  the  cry  of  the  humble." 

Ps.  10:  17 — "  Lord  thou  hast  heard  the  desire  of  the  humble:  thou 
wilt  prepare  their  heart,  thou  wilt  cause  thine  ear  to  hear." 

FOURTEENTH  PROPOSITION:  The  humble  can  pray  so  that 
God  will  hear. 

The  Revised  Version  translates  the  words  differently  in 
these  two  passages.  In  Ps.  9:12,  it  translates  it  "poor."  In 
10:  17,  it  ti-anslates  it  "meek."  The  two  words  so  translated 
are  closely  related,  almost  identical,  and  are  from  the  same  root. 
(According  to  one  reading  they  are  pi'ecisely  the  same.) 
The  thought  of  the  words  is  "  the  afflicted  "  who  bear  their  afflic- 
tion with  meekness  and  humility.  This  latter  thought  is  espe- 
cially true  of  the  word  used  in  Ps.  10:  17.  (Seealso  Zeph.  2:3 — 
"Seek  ye  the  Lord,  all  ye  meek  of  the  earth,  which  have  wrought 
his  judgment;  seek  righteousness,  seek  meekness:  it  may  be  ye 
shall  be  hid  in  the  day  of  the  Lord's  auger." ) 

(15)  Ps.  69:  33,  R.V. — "For  the  Lord  heareth  the  needy;  and  de- 
spiseth  not  his  prisoners." 

Ps.  102:  17 — "  He  will  regard  the  prayer  of  the  destitute,  and  not 
despise  their  prayer." 

FIFTEENTH  PROPOSITION:  The  needy  and  the  destitute 
can  pray  so  that  God  icill  hear. 

The  word  translated  "  destitute "  is  a  very  strong  woi'd, 
meaning  primarily  "naked."  Those  to  whom  man  does  not  listen 


Prayer  415 

are  just  the  ones  to  whom  God  does  listen.  "The  hungry  he 
hath  filled  with  good  things;  and  the  rich  he  hath  sent  empty 
away."  (Luke  1:  53,  R.V.)  The  poor  cannot  get  a  hearing 
down  here,  but  they  can  up  there.  The  more  a  man  has,  the 
more  attentively  the  world  listens  to  him;  the  moi^e  a  man  needs, 
the  more  attentively  God  listens  to  him. 

(16)  Jas.  5:  13,  R.V.  (first  half) — "  Is  any  among  you  suffering  ?  let 
him  pray." 

SIXTEENTH   PROPOSITION:     The    suffering     ones    among 
God's  people  can  pray  so  that  God  loill  hear. 

Men  ofttimes  hesitate  to  pray  to  God  because  their  afflic- 
tions are  so  many.  These  afflictions  are  a  warrant  for  praying, 
and  a  guarantee  that  God  will  hear  you.  (Compare  Matt.  11:  28.) 
Many  are  saying,  ''  My  troubles  and  sorrows  are  so  many,  what 
shall  I  do?"  Pray.  "Is  any  among  you  suffering  let  him 
pray." 

(17)  Is.  19:  20 — "  And  it  shall  be  for  a  sign  and  for  a  witness  unto 
the  Lord  of  hosts  in  the  land  of  Egypt:  for  they  shall  cry  unto  the 
Lord  because  of  the  oppressors,  and  he  shall  send  them  a  saviour, 
and  a  great  one,  and  he  shall  deliver  them." 

Jas.  5:  4 — "  Behold,  the  hire  of  the  laborers  who  have  reaped  down 
your  fields,  which  is  of  you  kept  back  by  fraud,  crieth:  and  the  cries 
of  them  which  have  reaped  are  entered  into  the  ears  of  the  Lord  of 
Sabaoth." 

SE  VENTEENTH  PR  0 POSITION:     The  oppressed  can  pray  so 
that  God  xoill  hear. 

The  oppressed  cry  for  justice  down  here,  but  only  get  greater 
oppression;  but  God  will  hear  if  they  cry  to  Him,  and  will  deliver 
and  avenge  them.  Israel  cried  to  Pharaoh  and  were  only  sent  to 
more  bitter  bondage,  to  make  bricks  without  straw.  Isi'ael  cried 
to  Jehovah,  and  He  brought  them  forth  with  a  mighty  hand  and 
an  outstretched  arm.  So  will  He  do  again  when  the  oppressed  cry 
to  Him  and  not  to  human  governments. 

(18)  Ex.  22:  22,  23 — "Ye  shall  not  afflict  any  widow,  or  fatherless 
child.  If  thou  afflict  them  in  any  wise,  and  they  cry  at  all  unto  me,  I 
will  surely  hear  their  cry." 

EIGHTEENTH  PROPOSITION:      Widoics  and  fatherless  chil. 
dren  can  pray  unto  God  in  their  oppression  so  that  God  will  hear. 


41 6  What  the  Bible  Teaches 

(19)  Jas.  i:  5 — "If  any  of  you  lack  wisdom,  let  him  ask  of  God, 
that  giveth  to  all  men  liberally,  and  upbraideth  not;  and  it  shall  ba 
given  him." 

NINETEENTH  PROPOSITION:  The  child  of  God  loho  lacks 
icisdo7n  can  pray  so  that  God  will  hear. 

If  we  lack  hiunan  wisdom  we  can  have  God's  wisdom.  If  we 
are  full  of  our  own  wisdom  we  can  not  have  His. 

(20)  Acts.  10:  24,  31,  32 — "  And  the  morrow  after  they  entered  into 
Cesarea.  And  Cornelius  waited  for  them,  and  had  called  together  his 
kinsman  and  near  friends.  .  .  .  Knd  said,  Covnelms,,  t/iy  prayer  is 
heard,  and  thine  alms  are  had  in  remembrance  in  the  sight  of  God. 
Send  therefore  to  Joppa,  and  call  hither  Simon,  whose  surname  is  Pe- 
ter; he  is  lodged  in  the  house  of  one  Simon  a  tanner  by  the  sea  side: 
who,  when  he  cometh,  shall  speak  unto  thee." 

(Compare  Acts  11:  14 — "Who  shall  tell  thee  words,  whereby  thou 
and  all  thy  house  shall  be  saved.") 

TWENTIETH  PROPOSITION:  The  man  icho  is  sincerely  seek- 
ing the  truth,  and  obeying  the  truth  as  fast  as  he  fnds  it,  even 
though  he  does  not  yet  know  the  truth  as  it  is  in  Jesus,  and  so  is 
not  as  yet  saved,  can  pray  so  that  God  will  hear. 

n.    To  Whom  to  Pray. 

(i)  Acts  12:  5 — "  Peter  therefore  was  kept  in  prison:  butprayerwas 
made  without  ceasing  of  the  church  utito  God  ior  him." 

FIRST  PROPOSITION:      We  shoxdd pray  to  God. 

Much  so-called  prayer  is  not  to  God.  There  is  very  little 
thought  of  God  in  it.  We  think  of  the  audience;  we  think,  it 
may  be,  of  our  need ;  but  there  is  not  a  clear,  deep  sense  that  we 
have  come  into  the  presence  of  the  all  holy,  almighty,  all-loving 
One,  and  are  laying  hold  upon  Him  for  His  help.  This  is  one  of 
the  most  frequent  causes  of  failure  in  prayer.  We  do  not  really 
pray  to  God.  The  first  thing  to  do  when  we  pray  is  to  actually 
come  into  God's  presence,  to  dismiss  from  our  minds,  so  far  as 
possible,  all  thought  of  our  surroundings  and  look  to  the  Spirit 
to  present  God  to  our  minds  and  make  Him  real  to  us.  It  is  pos- 
sible by  the  Holy  Spirit's  aid  to  have  God  so  really  present  that 
it  almost  seems  as  if  we  could  see  and  touch  Him.  Indeed,  we  do 
see  Him  with  the  spirit's  eyes,  and  touch  Him  with  the  hand  of 
faith. 


Prayer  417 

(2)  Matt.  6:  g — "  After  this  manner  therefore  pray  ye:  Our  Father 
which  art  in  heaven,  Hallowed  be  thy  name." 

Luke  11:  13 — "If  ye  then,  being  evil,  know  how  to  give  good  gifts 
unto  your  children;  how  much  more  shall  your  heavenly  Father  give 
the  Holy  Spirit  to  them  that  ask  him  ?" 

Jno.  16:23 — "  And  in  that  day  ye  shall  ask  me  nothing.  Verily, 
verily,  I  say  unto  you,  Whatsoever  ye  shall  ask ///^i^a/>4(fr  in  my  name, 
he  will  give  it  you." 

SECOND  PROPOSITION':      We  should  pray  to  the  Father, 

Various  modes  of  address  to  him  are  found  in  the  prayers 
recorded  in  the  Bible.  Father.  (Jno.  17:  1.)  Holy  Father. 
(Jno.  17:  11.)  Righteous  Father.  (Jno.  17:  25.)  Our  Father 
which  art  in  Heaven.  (Matt.  6:9.)  "Lord,  thou  art  God, 
which  has  made  heaven,  and  earth,  and  sea,  and  all  that  in  them 
is."  (Acts  4:  24.)  "God  of  our  Lord  Jesus  Christ,  the  Father 
of  Glory."  (Eph.  1:  17.)  "Father  of  our  Lord  Jesus  Christ." 
(Eph.  3:  14.)      "  Our  God  and  Father."     (1  Thess.  3:11,  R.  V.) 

(3)  Acts  7:  59,  R.V. — "And  they  stoned  Stephen,  calling  upon  the 
Lord,  and  saying.  Lord  Jesus,  receive  my  spirit." 

2  Cor.  12:  8,  9 — "  For  this  thing  I  besought  the  Lord  thrice,  that  it 
might  depart  from  me.  And  he  said  unto  me,  My  grace  is  sufficient 
for  thee:  for  my  strength  is  made  perfect  in  weakness.  Most  gladly 
therefore  will  I  rather  glory  in  my  infirmities,  that  the  power  of  Christ 
may  rest  upon  me." 

Acts.  9:  9,  10,  13,  14,  17,  20,  21 — "And  he  was  three  days  without 
sight,  and  neither  did  eat  nor  drink.  And  there  was  a  certain  disciple 
at  Damascus,  named  Ananias;  and  to  him  said  the  Lord  in  a  vision, 
Ananias.  And  he  said,  Behold,  I  am  here,  Lord.  .  .  .  Then 
Ananias  answered.  Lord,  I  have  heard  by  many  of  this  man,  how  much 
evil  he  hath  done  to  thy  saints  at  Jerusalem:  And  here  he  hath 
authority  from  the  chief  priests  to  bind  all  that  call  on  thy  name. 
.  .  .  And  Ananias  went  his  way,  and  entered  into  the  house;  and 
putting  his  hands  on  him  said,  Brother  Saul,  the  Lord,  even  Jesus,  that 
appeared  unto  thee  in  the  way  as  thou  camest,  hath  sent  me,  that  thou 
mightest  receive  thy  sight,  and  be  filled  with  the  Holy  Ghost.  .  .  . 
And  straightway  he  preached  Christ  in  the  synagogues,  that  he  is  the 
Son  of  God.  But  all  that  heard  him  were  amazed,  and  said;  Is  not 
ihis  he  that  destroyed  them  which  called  on  this  fiame  in  Jerusalem, 
and  came  hither  for  that  intent,  that  he  might  bring  them  bound  unto 
the  chief  priests  ?  " 

2  Tim.  2:22 — "Flee  also  youthful  lusts:  but  follow  righteousness, 
faith,  charity,  peace,  with  them  that  call  on  the  Lord  out  of  a  pure 
heart."    (Compare  4:8 — "  Henceforth  there  is  laid  up  for  me  a  crown  of 


41 8  What  the  Bible  Teaches 

righteousness,  which  the  Lord,  the  righteous  judge,  shall  give  me  at 
that  day:  and  not  to  me  only,  but  unto  all  them  also  that  love  his 
appearing.") 

I  Cor.  i:  2 — "  Unto  the  church  of  God  which  is  at  Corinth,  to  them 
which  are  sanctified  in  Christ  Jesus,  called  to  be  saints,  with  all  that 
in  every  place  call  upon  the  name  of  Jesus  Christ  our  Lord,  both  theirs 
and  ours: " 

Rom.  lo:  12,  13 — "  For  there  is  no  difference  between  the  Jew  and 
the  Greek:  for  the  same  Lord  over  all  is  rich  unto  all  that  call  upon 
him.  For  whosoever  shall  call  upon  the  name  of  the  Lord  shall  be 
saved."  (Compare  v.  9 — "That  if  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that  God  hath  raised 
him  from  the  dead,  thou  shalt  be  saved.") 

THIRD   PROPOSITION:     We  should  pray  to  the  Lord  Jesus 
Christ. 

One  of  the  most  distinctive  characteristics  of  Christians  is 
that  they  pray  to  Jesus  Christ.  They  were  spoken  of  in  apostolic 
days  as  those  who  called  on  the  name  of  Jesus.  (Acts  9:  14,  21.) 
Paul  described  them  as  those  "that  call  upon  the  name  of  our 
Lord  Jesus  Christ."     (1  Cor.  1:2,  R.V.) 

Question:     Ought  we  to  pray  to  the  Holy  Spirit? 

Answer:  There  is  no  recorded  prayer  in  the  Bible  to  the 
Holy  Spirit,  but  the  communion  of  the  Holy  Spirit  is  spoken  of. 
This  may  imply  prayer,  but  it  may  mean  the  partaking  of  the 
Holy  Spirit.  (Compare  1  Cor.  10:  16.)  We  are  dependent  upon 
the  Holy  Spirit  for  everything,  and  so  must  look  to  Him,  which 
implies  prayer.  Yet  it  is  the  Father  and  the  Son  who  give  the 
Holy  Spirit.  (Jno.  14:16,  17;  15:26;  Acts  2:33.)  It  would 
seem  then  that  if  we  wished  Him,  instead  of  praying  directly  to 
Him,  we  should  pray  to  the  Father  or  Son  for  Him. 

HI.    For  Whom  to  Pray. 

(i)  I  Chron.  4:  10— "  And  Jabez  called  on  the  God  of  Israel,  saying, 
Oh  that  thou  wouldst  bless  vie  indeed,  and  enlarge  my  coast,  and  that 
thine  hand  might  be  with  me,  and  that  thou  wouldst  keep  me  from 
evil,  that  it  may  not  grieve  me  !  And  God  granted  him  that  which  he 
requested." 

Ps.  106:4,  5 — "Remember  ;«<?,  O  Lord,  with  the  favor  that  thou 
bearest  unto  thy  people:  O  visit  me  with  thy  salvation;  That  I  may 
see  the  good  of  thy  chosen,  that  I  may  rejoice  in  the  gladness  of  thy 
nation,  that  I  may  glory  with  thine  inheritance." 


Prayer  419 

2  Cor.  12:7,  8 — "And  lest  I  should  be  exalted  above  measure 
through  the  abundance  of  the  revelations,  there  was  given  to  me  a 
thorn  in  the  flesh,  the  messenger  of  Satan  to  buffet  me,  lest  I  should 
be  exalted  above  measure.  For  this  thing  I  besought  the  Lord  thrice, 
that  it  might  depart  from  me." 

Heb.  5:  7 — "  Who  in  the  days  of  his  flesh,  when  he  had  offered  up 
prayers  and  supplications  with  strong  crying  and  tears  unto  him  that 
was  able  to  save  him  froin  death,  and  was  heard  in  that  he  feared." 

Jno.  17:  I — "These  words  spake  Jesus,  and  lifted  up  his  eyes  to 
heaven,  and  said.  Father,  the  hour  is  come;  glorify  thy  Son,  that  thy 
Son  also  may  glorify  the." 

FIRST  PROPOSITION:     We  should  pray  for  ourselves. 

A  prayer  for  self  is  not  by  any  means  necessarily  a  selfish 
prayer.  We  may  pray  for  something  for  ourselves  in  order  that 
God  may  be  glorified  by  our  receiving  it.  (Jno.  17: 1 ;  Ps.  50:  15.) 
If  we  would  pray  more  for  ourselves,  God  would  be  more  glorified 
in  us,  and  we  would  be  a  greater  blessing  to  others.  It  was  well 
for  the  world  that  Jesus  spent  so  much  time  in  prayer  for  Himself. 
If  we  would  be  fit  to  pray  for  others  we  must  spend  much  time  in 
prayer  for  ourselves.  It  is  a  bad  sign  when  one  is  always  pray- 
ing for  others  and  never  for  himself.     He  is  not  like  his  Master. 

(2)  Jas.  5:  16 — "  Confess  your  faults  one  to  another,  and  pray  one 
for  another,  that  ye  may  be  healed.     The  effectual  fervent  prayer  of 

a  righteous  man  availeth  much." 

Rom.  i:  9—"  For  God  is  my  witness,  whom  I  serve  in  my  spirit  in 
the  gospel  of  his  Son,  that  without  ceasing  I  make  mention  of  you  al- 
ways in  my  prayers." 

SECOND  PROPOSITION:     We  should  pray  for  one  another— 
i.  e.,  believers  shoidd  2J'ray  for  fellow-believers. 

(3)  Eph.  6:  19,  20 — "•  Attd  for  me,  that  utterance  may  be  given 
unto  me,  that  I  may  open  my  mouth  boldly,  to  make  known  the  mys- 
tery of  the  gospel.  For  which  I  am  an  ambassador  in  bonds;  that 
therein  I  may  speak  boldly,  as  I  ought  to  speak." 

Col.  4:  3 — "Withal  praying  also  for  us,  that  God  would  open  unto 
us  a  door  of  utterance,  to  speak  the  mystery  of  Christ,  for  which  I  am 
also  in  bonds." 

2  Thess,  3:  I,  2 — "  Finally,  brethren,  pray  for  us,  that  the  word  of 
the  Lord  may  have  free  course,  and  be  glorified,  even  as  it  is  with 
you:  And  that  we  may  be  delivered  from  unreasonable  and  wicked 
men:  for  all  men  have  not  faith." 

Acts  13:  2,  3 — "As  they  ministered  to  the  Lord,  and  fasted,  the 
Holy  Ghost  said,   Separate  me    Barnabas   and    Saul  for    the  work 


420  What  the  Bible  Teaches 

whereunto  I  have  called    them.      And  when   they  had    fasted    and 
prayed,  and  laid  their  hands  on  them,  they  sent  them  away." 

Matt.  9:38 — "Pray  ye  therefore  the  Lord  of  the  harvest,  that  he 
will  send  forth  labourers  into  his  harvest." 

THIRD  PROPOSITION:     We  should  pray  for  MinUter$  of  the 
Word. 

Those  whom  God  has  called  to  devote  their  lives  to  the  min- 
istry of  the  Word  should  be  the  especial  objects  of  the  prayers  of 
God's  people.  The  neglect  of  pi-ayer  on  the  part  of  God's  people 
accounts  very  largely  for  the  absence  of  power  on  the  part  of 
God's  ministers. 

{4)  I  Thess.  3:  9-13 — "  For  what  thanks  can  we  render  to  God  again 
for  you,  for  all  the  joy  wherewith  we  joy  for  your  sakes  before  our 
God;  Night  and  day  praying  exceedingly  that  we  might  see  your  face, 
and  mif^ht  perfect  that  which  is  lacking  in  your  faith  ?  Now  God 
himself  and  our  Father,  and  our  Lord  Jesus  Christ,  direct  our  way 
unto  you.  And.  the  Lord  7nake you  to  vtcrease  a.nd  abound  in  love  one 
toward  another,  and  toward  all  men,  even  as  we  do  toward  you:  To 
the  end  he  may  stablish  your  hearts  unblameable  in  holiness  before 
God,  even  our  Father,  at  the  coming  of  our  Lord  Jesus  Christ  with  all 
his  saints." 

FOURTH  PROPOSITION:     We  should  pray  for  those  who  have 
been  converted  through  our  ministry. 

It  is  remarkable  how  often  Paul  writes  to  his  converts  about 
his  praying  for  them.  We  find  Jesus  also  praying  for  His  con- 
verts in  Jno.  17:  9-26: 

"  I  pray  for  them:  I  pray  not  for  the  world,  but  for  them  which  thou 
hast  given  me;  for  they  are  thine.  And  all  mine  are  thine,  and  thine 
are  mine;  and  I  am  glorified  in  them.  And  now  I  am  no  more  in  the 
world,  but  these  are  in  the  world,  and  I  come  to  thee.  Holy  Father, 
keep  through  thine  own  name  those  whom  thou  hast  given  me,  that 
they  may  be  one,  as  we  are.  While  I  was  with  them  in  the  world, 
I  kept  them  in  thy  name:  those  that  thou  gavest  me,  I  have  kept,  and 
none  of  them  is  lost,  but  the  son  of  perdition;  that  the  Scriptures  might 
be  fulfilled.  And  now  come  I  to  thee;  and  these  things  I  speak  in 
the  world,  that  they  might  have  my  joy  fulfilled  in  themselves.  I  have 
given  them  thy  word;  and  the  world  hath  hated  them,  because  they 
are  not  of  the  world,  even  as  I  am  not  of  the  world.  I  pray  not  that  thou 
shouldest  take  them  out  of  the  world,  but  that  thou  shouldest  keep  them 
from  the  evil.  They  are  not  of  the  world,  even  as  I  am  not  of  the  world. 
Sanctify  them  through  thy  truth,  thy  word  is  truth.     As  thou  hast  sent 


Prayer  42 i 

me  into  the  world,  even  so  have  I  also  sent  them  into  the  world.    And 

for  their  sakes  I  sanctify  myself,  that  they  also  might  be  sanctified 
through  the  truth.  Neither  pray  I  for  these  alone,  but  for  them  also 
which  shall  believe  on  me  through  their  word;  that  they  may  be  one;  as 
thou,  Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us :  that 
the  world  may  believe  that  thou  hast  sent  me.  And  the  glory  which 
thou  gavest  me  I  have  given  them;  that  they  may  be  one,  even  as  we 
are  one:  I  in  them,  and  thou  in  me,  that  they  may  be  made  perfect  in 
one;  and  that  the  world  may  know  that  thou  hast  sent  me,  and  hast 
loved  them,  as  thou  hast  loved  me.  Father,  I  will  that  they  also, 
whom  thou  hast  given  me,  be  with  me  where  I  am;  that  they  may  be- 
hold my  glory,  which  thou  hast  given  me:  for  thou  lovedst  me  before 
the  foundation  of  the  world.  O  righteous  Father,  the  world  hath  not 
known  thee:  but  I  have  known  thee,  and  these  have  known  that  thou 
hast  sent  me.  And  I  have  declared  unto  them,  thy  name,  and  will  de- 
clare it;  that  the  love  wherewith  thou  hast  loved  me  may  be  in  them, 
and  I  in  them." 

It  is  to  be  feared  that  few  modern  ministers  pray  for  their 
converts  with  the  frequency  and  intensity  that  Paul  did  for  his. 
"  Night  and  day  praying  exceedingly  "  he  writes  in  one  place. 

(5)  Jas.  5: 14,  16 — "  Is  any  sick  among  you?  let  him  call  for  the  el- 
ders of  the  church;  and  let  them  pray  over  him,  anointing  him  with 
oil  in  the  name  of  the  Lord:  .  .  .  Confess  your  faults  one  to  an- 
other, and  pray  one  for  another,  that  ye  may  be  healed.  The  effec- 
tual fervent  prayer  of  a  righteous  man  availeth  much." 

FIFTH  PROPOSITION:      We  should  pray  for  sick  brethren. 

(6)  I  Jno.  5,  16 — "  If  any  man  see  his  brother  sin  a  sin  which  is  not 
unto  death,  he  shall  ask,  and  he  shall  give  him  life  for  them  that  sin 
not  unto  death.  There  is  a  sin  unto  death;  I  do  not  say  that  he  shall 
pray  for  it." 

SIXTH  PROPOSITION:     We  should  pray  for  any  brother  we 
see  sinning  a  sin  not  unto  death. 

(7)  Eph.  6: 18,  R.V — "With  all  prayer  and  supplication  prayingat 
all  seasons  in  the  Spirit,  and  watching  thereunto  in  all  perseverance  and 
supplication  for  all  the  saints." 

SB  VENTH  PR  0  POSITION:     We  should  pray  for  all  the  saints. 

Christ's  prayer  took  in  all  believers  in  all  ages.  (Jno. 
17:  9,  20.)  Our  sympathies,  and  consequently  our  prayers,  should 
take  in  the  whole  Church  of  Christ.  It  is  astoundinor  how 
narrow  is  the  circle  taken  in   by   the   prayers  of    the   average 


422  What  the  Bible  Teaches 

Christian  Every  child  of  God  is  my  brother,  and  should  be  re- 
membered ill  my  prayers.  Let  us  give  our  prayers  a  wider 
sweep.  (Compare  Ps.  36:10 — "O  continue  thy  loving  kindness 
unto  them  that  know  thee;  and  thy  righteousness  to  the  upright 
in  heart.") 

(8)  I  Chron.  29:  19 — "And  give  unto  Solomon  my  son  a  perfect 
heart,  to  keep  thy  commandments,  thy  testimonies  and  thy  statutes, 
and  to  do  all  these  things,  and  to  build  the  palace,  for  the  which  I 
have  made  provision." 

EIGHTH  PROPOSITION:     We  should  pray  for  our  children. 

(9)  I  Tim.  2:  2,  3 — "For  kings,  and  for  all  that  are  in  authority; 
that  we  may  lead  a  quiet  and  peaceable  life  in  all  godliness  and  hon- 
esty. For  this  is  good  and  acceptable  in  the  sight  of  God  our  Sa- 
viour." 

NITNH  PROPOSITION:     We  should  pray  for  our  rulers. 

It  is  to  be  feared  that  most  Christians  to-day  are  grievously 
disobedient  to  God  at  this  point.  The  present  fashion  is  to  rail  at 
our  rulers.  This  is  in  direct  disobedience  to  God's  Word.  (Jude 
8:9,  R.V. ;  2  Pet.  2:10,  11;  1  Pet.  2:17.)  Christians  can  ac- 
complish far  more  for  "good  government"  by  praying  for  than 
by  railing  at  the  powers  that  be. 

(10)  Jer.  29:  7— "And  seek  the  peace  of  the  city  whither  I  have 
caused  you  to  be  carried  away  captives,  and  pray  unto  the  Lord  for 
it:  for  in  the  peace  thereof  shall  ye  have  peace." 

TENTH  PROPOSITION:     We  should  pray  for  the  city  where  we 
live. 

A  Christian  should  be  interested  in  all  lands  and  in  all 
places.  But  we  have  an  especial  responsibility  and  duty  in 
prayer,  as  well  as  service,  toward  the  place  where  God  puts  us. 

(11)  Rom.  10:  I — "  Brethren,  my  heart's  desire  and  prayer  to  God 
for  Israel  is,  that  they  might  be  saved." 

Joel  2:  17 — "  Let  the  priests,  the  ministers  of  the  Lord,  weep  be- 
tween the  porch  and  the  altar,  and  let  them  say,  Spare  thy  people,  O 
Lord,  and  give  not  thine  heritage  to  reproach,  that  the  heathen  should 
rule  over  them:  wherefore  should  they  say  among  the  people,  where  is 
their  God  ? " 

Is.  62:  6,  7 — "  I  have  set  watchmen  upon  thy  walls,  O  Jerusalem, 
which  shall  never  hold  their  peace  day  nor  night:  ye  that  make  mention 
of  the  Lord,  keep  not  silence,  and  give  him  no  rest,  till  he  establish, 
and  till  he  make  Jerusalem  a  praise  in  the  earth." 


Prayer  423 

ELE  VENTH  PROPOSITION:     We  should  pray  for  Israel. 

It  is  a  sin  not  to.  1  Sam.  12:23 — "  Moreover  as  forme, 
God  forbid  that  I  should  sin  against  the  Lord  in  ceasing  to  pray 
for  you:  but  I  will  teach  you  the  good  and  the  right  way." 

An  especial  blessing  is  pronounced  upon  those  who  pray  for 
Jerusalem.  Ps.  122:6,  7 — "Pray  for  the  peace  of  Jerusalem: 
they  shall  prosper  that  love  thee.  Peace  be  within  thy  walls, 
and  prosperity  within  thy  palaces."  Jerusalem  is  very  dear  to 
God.  1  Kg.  11:  13 — "  Howbeit  I  will  not  rend  away  all  the  king- 
dom; but  will  give  one  tribe  to  thy  son  for  David  my  servant's 
sake,  and  for  Jerusalem's  sake  which  I  have  chosen."  Zech. 
2:7,  8,  10-12— "Deliver  thyself,  O  Zion,  that  dwellest  with  the 
daughter  of  Babylon.  For  thus  saith  the  Lord  of  hosts:  After 
the  glory  hath  he  sent  me  unto  the  nations  which  spoiled  you: 
for  he  that  toucheth  you,  toucheth  the  apple  of  his  eye. 
Sing  and  rejoice,  O  daughter  of  Zion:  for,  lo,  I  come,  and  I  will 
dwell  in  the  midst  of  thee,  saith  the  Lord.  And  many  nations 
shall  be  joined  to  the  Lord  in  that  day,  and  shall  be  my  people: 
and  I  will  dwell  in  the  midst  of  thee,  and  thou  shalt  know  that 
the  Lord  of  hosts  hath  sent  me  unto  thee.  And  the  Lord  shall 
inherit  Judah,  his  portion  in  the  holy  land,  and  shall  choose  Jeru- 
salem again.  Be  silent,  O  all  flesh,  before  the  Lord:  for  he  is 
raised  up  out  of  his  holy  habitation." 

(12)  Luke  6:  28 — "  Bless  them  that  curse  you,  and  pray  for  them 
which  despitefully  use  you." 

Matt.  5:  44,  R.V. — "But  I  say  unto  you,   Love  your  enemies,  and 
pray  for  them  that  persecute  you." 

TWELFTH  PROPOSITION:     We  should  pray  for  them   that 
despitefully  use  us  and  persecute  us. 

(Compare  Luke  23 :  34 ;  Acts  7:  60.)  We  have  an  especial 
obligation  of  prayer  toward  those  who  do  us  wrong. 

(13)  I  Tim.  2: 1 — "  I  exhort  therefore,  that,  first  of  all,  supplications, 
prayers,  intercessions,  and  giving  of  thanks,  be  made  for  all  men." 

We  should  pray  for  all  men.  The  love  of  God  takes  in  the 
world.  (Jno.  3:  16.)  So  should  our  prayers:  but  there  ai-e  cer- 
tain classes,  as  seen  above,  toward  whom  we  have  an  especial 
obligation  of  prayer. 


424  What  the  Bible  Ter.ches 

IT.    When  to  Pray. 

(i)  Dan.  6:  lo — "Now  when  Daniel  knew  that  the  writing  was 
signed,  he  went  into  his  house;  and,  his  windows  being  open  in  his 
chamber  toward  Jerusalem,  he  kneeled  upon  his  knees  three  times  a  day, 
and  prayed,  and  gave  thanks  before  his  God,  as  he  did  aforetime." 

Ps.  55: 16,  17 — "As  for  me,  I  will  call  upon  God;  and  the  Lord  shall 
save  me.  Evening  mid  morning,  and  at  noon,  will  I  pray,  and  cry 
aloud:  and  he  shall  hear  my  voice." 

Acts  10:  9,  30 — "On  the  morrow,  as  they  went  on  their  journey, 
and  drew  nigh  unto  the  city,  Peter  went  up  upon  the  housetop  to  pray 
about  the  sixth  hour:  .  .  .  And  Cornelius  said,  Four  days  ago  I 
was  fasting  until  this  hour;  and  at  the  ninth  hour  I  prayed  in  my 
house,  and,  behold,  a  man  stood  before  me  in  bright  clothing."  (See 
also  Acts  z:  i,  15 — "  The  third  hour.") 

FIRST  PROPOSITION:     The  holy  men  of  the   Bible  prayed 
three  times  a  day,  evening,  morning  and  at  noon. 

(2)  Ps.  119:  146,  147 — "  I  cried  unto  thee;  save  me,  and  I  shall  keep 
thy  testimonies.  I  prevented  the  dawning  of  the  morning,  and  cried: 
I  hoped  in  thy  word.  '* 

Mark  i :  35 — "  And  in  the  morning,  rising  up  a  great  while  before  day, 
he  went  out,  and  departed  into  a  solitary  place,  and  there  prayed." 

SECOND  PROPOSITION:     We  should  pray  very  early  in  the 
morning,  before  dawn. 

(3)  Luke  6:  12 — "  And  it  came  to  pass  in  those  days,  that  he  went 
out  into  a  mountain  to  pray,  and  continued  all  night  in  prayer  to  God." 

THIRD  PROPOSITION:     Our  Master  and  Example  "  continued 
all  night  in  prayer  to  God." 

This  was  on  the  eve  of  a  decisive  step  in  His  life,  the  choice 
of  the  twelve.  A  similar  thing  occurred  at  a  great  crisis  in  His 
life,  when  the  multitude  wished  to  take  Him  and  make  Him  king. 
(Jno.  6:  15.  Compare  Mark  6:  46-48.)  It  is  a  good  example  to 
follow.  There  are  some  who  sti-angely  object  to  whole  nights 
spent  in  prayer.  They  say  that  faith  takes  at  once  what  it  asks. 
Had  not  the  Saviour  faith?  (Compare  also  Is.  49:  31.)  Nights 
of  prayer  to  God  are  followed  by  days  of  power  with  men.  It  is 
recorded  of  John  Livingston  that  he  spent  a  night  in  prayer  and 
religious  intercourse  with  a  company  like  minded,  and  that  the 
next  day  he  preached  with  such  power  in  the  kirk  of  Shotts  that 
500  people  dated  their  conversion  or  some  definite  advance  in 


Prayer  425 

their  spiritual  life  from  that  sermon.     Of  course,  one  can  keep  a 

night  of  prayer  in  a  false  and  legal  way. 

(4)  Ps.  88:  I — "O  Lord  God  of  my  salvation,  I  have  cried  day 
and  night  before  thee." 

FO  UR  TH  PR  0 POSITION:     We  should  pray  day  and  night. 

At  all  times  our  heart  should  be  looking  up  to  God,  and  this 
upward  look  of  the  heart  will  be  frequently  uttering  itself  in  a 
cry  to  Him. 

(5)  Matt.  14:  19 — "  And  he  commanded  the  multitude  to  sit  down 
on  the  grass,  and  took  the  five  loaves,  and  the  two  fishes,  and  looking 
up  to  heaven,  he  blessed  and  brake,  and  gave  the  loaves  to  his  dis- 
ciples, and  the  disciples  to  the  multitude." 

Acts  27:  35 — "And  when  he  had  thus  spoken,  he  took  bread,  and 
gave  thanks  to  God  in  presence  of  them  all;  and  when  he  had  broken 
it,  he  began  to  eat." 

I  Tim.  4:  4,  5 — "  For  every  creature  of  God  is  good,  and  nothing  to 
be  refused,  if  it  be  received  with  thanksgiving:  For  it  is  sanctified  by 
the  word  of  God  and  prayer." 

FIFTH  PROPOSITION:     We  should  pray  at  every  meal. 

(6)  Ps.  50:  15 — "  And  call  upon  me  in  the  day  of  trouble:  I  will  de- 
liver thee,  and  thou  shalt  glorify  me." 

Ps.  81:7— "Thou  calledst  in  trouble,  and  I  delivered  thee;  I  an- 
swered thee  in  the  secret  place  of  thunder:  I  proved  thee  at  the  waters 
of  Meribah." 

Ps.  77:  I,  2 — "  I  cried  unto  God  with  my  voice,  even  unto  God  with 
my  voice;  and  he  gave  ear  unto  me.  Jn  the  day  of  my  trouble  I  sought 
the  Lord:  my  sore  ran  in  the  night,  and  ceased  not:  my  soul  refused 
to  be  comforted." 

Ps.  86:  7 — "  In  the  day  of  my  trouble  I  will  call  upon  thee:  for  thou 
wilt  answer  me." 

SIXTH  PROPOSITION:     We  should  pray  to  God  in  the  day  of 
trouble. 

(Compare  Ps.  18:  6;  120:  1;  118:  5— Here  two  different 
Hebrew  words  are  used,  but  both  are  from  the  same  root  as  the 
words  used  in  passages  given  above.) 

(7)     Ps.  3:  I,  2 — "  Lord,  how  are  they  increased  that  trouble  me! 
many  are  they  that  rise  up  against  me.     Many  there  be  which  say  of 
my  soul,  There  is  no  help  for  him  in  God.     Selah." 


426  What  the  Bible  Teaches 

SEVENTH  PROPOSITION:     We   should  pray  to    God    when 
thoss  increase  who  trouble  us  and  many  rise  up  agamst  us. 

When  enemies  increase  we  should  not  despair  but  cry  to 
God.  Then  we  can  lie  down  without  fear  to  sleep.  We  need 
not  fear  though  ten  thousands  of  people  set  themselves  agains-c 
us  round  about.     (Compare  vv.  5,  6.) 

(8)  I  Chron.  5:  20 — "  And  they  were  helped  against  them,  and  the 
Hagarites  were  delivered  into  their  hand,  and  all  that  were  with  them: 
for  they  cried  to  God  in  the  battle,  and  he  was  entreated  of  them;  be- 
cause they  put  their  trust  in  him." 

EIGHTH  PROPOSITION:  We  should  pray  to  God  in  the  day 
of  battle. 

Victory  is  of  the  Lord  (Pro v.  21:31,  R.V.),  therefore,  in 
every  battle  we  should  cry  to  Him. 

(9)  2  Chron.  14: 8,  9,  11 — "  And  Asa  had  an  army  of  men  that  bare 
targets  and  spears,  out  of  Judah  three  hundred  thousand;  and  out  of 
Benjamin,  that  bare  shields  and  drew  bows,  two  hundred  and  four- 
score thousand:  all  these  were  mighty  men  of  valor.  And  there  came 
out  against  them  Zerah  the  Ethiopian  with  a  host  of  a  thousand  thou- 
sand, and  three  hundred  chariots;  and  came  unto  Mareshah.  .  .  . 
And  Asa  cried  unto  the  Lord  his  God,  and  said.  Lord,  it  is  nothing 
with  thee  to  help,  whether  with  many,  or  with  them  that  have  no 
power:  help  us,  O  Lord  our  God;  for  we  rest  on  thee,  and  in  thy  name 
we  go  against  this  multitude.  O  Lord,  thou  art  our  God;  let  no  man 
prevail  against  thee." 

20:  1-4,  12 — "  It  came  to  pass  after  this  also,  that  the  children  of 
Moab,  and  the  children  of  Ammon,  and  with  them  others  besides  the 
Ammonites,  came  against  Jehosiiaphat  to  battle.  Then  there  came 
some  that  told  Jehoshaphat,  saying,  There  cometh  a  great  multitude 
against  thee  from  beyond  the  sea  on  this  side  Syria;  and,  behold,  they 
be  in  Hazazon-tamar,  which  is  En-gedi.  And  Jehoshaphat  feared, 
and  set  himself  to  seek  the  Lord,  and  proclaimed  a  fast  throughout  all 
ludah.  And  Judah  gathered  themselves  together,  to  ask  help  of  the 
Lord:  even  out  of  all  the  cities  of  Judah  they  came  to  seek  the  Lord. 
.  .  .  O  our  God,  wilt  thou  not  judge  them  ?  for  we  have  no  might 
against  this  great  company  that  cometh  against  us;  neither  know  we 
what  to  do:  but  our  eyes  are  upon  thee." 

NINTH  PROPOSITION:  We  sliould  pray  to  God  when  out- 
numbered by  enemies  and  when  roe  /have  no  niiyht  against  them^ 
and  know  not  what  to  do. 


Prayer  427 

When  there  is  nothing  else  left  to  do,  there  is  one  thing  that 
ftl\vays  remains — pray  to  God. 

(10)  2  Chron.  13:  13-16 — "But  Jeroboam  caused  an  ambushment 
to  come  about  behind  them:  so  they  were  before  Judah,  and  the 
ambushment  was  behind  them.  And  when  Judah  looked  back,  behold, 
a  battle  was  before  and  behind:  and  they  cried  unto  the  Lord,  and  the 
priests  sounded  with  the  trumpets.  Then  the  men  of  Judah  gave  a 
shout  and  as  the  men  of  Judah  shouted,  it  came  to  pass,  that  God 
smote  Jeroboam  and  all  Israel  before  Abijah  and  Judah.  And  the 
children  of  Israel  fled  before  Judah:  and  God  delivered  them  into  their 
hands." 

TENTH  PROPOSITION :     We  should  pray  to  God  when  in  great 
extremities. 

(11)  Ps.  60:  II — "Give  us  help  from  trouble:  for  vain  is  the  help 
of  man." 

ELE  VENTH  PR  OPOSITION:      We  should  pray  to  God  when  all 
human  help  fails. 

(12)  Jonah  2:  7 — "When  my  soul  fainted  within  me  I  remembered 
the  Lord:  and  my  prayer  came  in  unto  thee,  into  thine  holy  temple." 

TWELFTH  PROPOSITION:     We  should  pray  to  God  when  our 
soul  faints  within  us. 

(13)  Ps.  61:  2 — "  From  the  end  of  the  earth  will  I  cry  unto  thee, 
when  my  heart  is  overwhelmed:  lead  me  to  the  rock  that  is  higher 
than  I." 

THIRTEENTH  PROPOSITION:     We  should  pray  to  God  when 
our  heart  is  overwhelmed. 

(14)  Ps.  130:  I — "Out  of  the  depths  have  I  cried  unto  thee,  O 
Lord." 

FOURTEENTH  PROPOSITION:     We  should  pray  unto  God 
when  in  the  depths. 

(15)  Deut,  4:  25-29 — "When  thou  shalt  beget  children,  and  chil- 
dren's "hildren,  and  ye  shall  have  remained  long  in  the  land,  and  shall 
corrupt  yourselves,  and  make  a  graven  image,  or  the  likeness  of  any 
thing,  and  shall  do  evil  in  the  sight  of  the  Lord  thy  God,  to  provoke 
him  to  anger;  I  shall  call  heaven  and  earth  to  witness  against  you  this 
day,  that  ye  shall  soon  utterly  perish  from  off  the  land  whereunto  ye 
go  over  Jordan  to  possess  it:  ye  shall  not  prolong  your  days  upon  it, 
but  shall  utterly  be  destroyed.    And  the  Lord  shall  scatter  you  among 


428  What  the  Bible  Teaches 

the  nations,  and  ye  shall  be  left  few  in  number  among  the  heathen, 
whither  the  Lord  shall  lead  you.  And  there  ye  shall  serve  gods,  the 
work  of  men's  hands,  wood  and  stone,  which  neither  see,  nor  hear,  nor 
eat,  nor  smell.  But  if  from  thence  thou  shalt  seek  the  Lord  thy  God, 
thou  shalt  &nd  him,  if  thou  saek  him  with  all  thy  heart  and  with  all 
thy  soul." 

FIFTEENTH  PROPOSITION:  We  should  pray  to  God  in  the 
day  when  we  are  being  chastened  for  sin,  when  we  are  in  a  far 
country  and  desiring  to  come  back  to  God. 

The  chastisements  of  God  are  a  call  to  prayer. 

(i6)  Is.  55:  6 — "  Seek  ye  the  Lord  while  he  may  be  found,  call  ye 
upon  him  while  he  is  near." 

SIXTEENTH  PR  0 POSITION:  We  should  call  upon  God  while 
He  is  near  and  may  be/ound 

(17)  Ps.  116:  I,  2 — "  I  love  the  Lord,  because  he  hath  heard  my 
voice  and  my  supplications.  Because  he  hath  inclined  his  ear  unto 
me,  therefore  will  I  call  upon  him  as  long  as  I  live." 

SEVENTEENTH  PROPOSITION:  We  should  pray  to  God  as 
long  as  we  live. 

The  last  utterances  of  Christ  were  prayers.  The  last  word^ 
of  the  Bible  are  prayers. 

(18)  Luke  18: 1 — "And  he  spake  a  parable  unto  them  to  this  end, 
that  men  ought  always  to  pray,  and  not  to  faint." 

Eph.  6:  18,  R.V. — "With  all  prayer  and  supplication  praying  ei  all 
seasons  in  the  Spirit,  and  watching  thereunto  in  all  perseverance  and 
supplication  for  all  the  saints." 

I  Thess,  5:  17 — "  Pray  without  ceasing." 

EIGHTEENTH  PROPOSITION:  We  should  pray  always  and 
not  faint,  at  all  seasons,  without  ceasing. 

A  Christian  should  breathe  an  atmosphere  of  prayer.  Faith 
in  God  has  always  an  upward  look.  True  trust  in  God  is  con- 
stantly crystallizing  into  definite  prayer  to  God. 

V.    Where  to  Pray. 

(i)  Matt.  6:6,  R.V. — "But  thou,  when  thou  prayest,  enter  into 
thine  inner  chamber,  and  having  shut  thy  door,  pray  to  thy  Father 
which  is  in  secret,  and  thy  Father  which  seeth  in  secret  shall  recom- 
pense thee." 


Prayer  429 

FIRST  PROPOSITION:     We  should  pray  in  secret,  in  our  inner 
chamber. 

Shut  in  alone  with  God,  the  world  shut  out.  There  is  a 
temptation  when  prayer  is  offei'ed  in  presence  of  others  to  think 
of  what  observers  are  thinking  of  us.  True  prayer  is  taken  up 
with  God,  not  with  men.  Tlie  especial  form  of  this  danger  which 
Christ  is  guarding  against  in  this  passage  is  that  of  ostentatious 
piety,  hypocrisy,  praying  to  be  seen  of  men.  The  Heavenly 
Father  is  "thy  Father  which  is  in  secret,"  "Thy  Father  which 
seeth  in  secret."  Every  one  should  have  a  secret  place  to  meet 
God,  a  place  in  which  he  is  absolutely  alone  with  God. 

(2)  Matt.  14:  23 — "And  when  he  had  sent  the  multitudes  away,  he 
went  up  into  a  mountain  apart  to  pray:  and  when  the  evening  was 
come,  he  was  there  alone."    (Luke  6:  12;  9:  28.) 

SECOND  PROPOSITION:     Jesus  was  wont  to  go  apart  into  the 
mountains  to  pray. 

The  primary  purpose  of  His  seeking  this  place  to  pray  seems 
to  have  been  that  He  might  be  alone  with  God.  The  mountains 
were  His  "  secret "  place.  Further  than  this  the  mountains,  in 
their  majesty,  seem  to  bring  God  wonderfully  near  to  us  and  us 
wonderfully  near  to  God 

(3)  Mark  1:35 — "And  in  the  morning,  rising  up  a  great  while 
before  day,  he  went  out,  and  departed  into  a  solitary  place,  and  there 
prayed." 

THIRD    PROPOSITION:     Jesu»  went  into  a  solitary  place  to 

pray. 

The  purpose  of  this  is  essentially  the  same  as  in  (1)  and  (2.) 

(4)  Acts  16:25 — "And  at  midnight  Paul  and  Silas  prayed,  and 
sang  praises  unto  God:  and  the  prisoners  heard  them." 

FOURTH  PROPOSITION:   The  prisoner  should  pray  in  prison. 

Doubtless  some  of  the  most  acceptable  and  effective  prayers 
that  God  has  ever  heard  have  ascended  to  Him  from  prison-cells. 
Prayer  transforms  a  prison-cell  into  a  portal  of  heaven. 

(5)  Jonah  2:  2,  R.V.  Marg. — "  I  called  by  reason  of  mine  affliction 
unto  the  Lord;  Aud  he  answered  me;  Out  of  the  belly  of  Sheol  cried 
I,  and  thou  heardest  ray  voice.'' 


430  What  the  Bible  Teaches 

FIFTH  PROPOSITION:     We  may  pray  to  God  in  the  very  jaws 
of  death. 

(6)  Jno.  17:  I — "These  words  spake  Jesus,  and  lifted  up  his  eyes 
to  heaven,  and  said,  Father,  the  hour  is  come;  glorify  thy  Son,  that 
thy  Son  also  may  glorify  thee."    (See  context.) 

SIXTH  PROPOSITION:    We  should  pray  to  God  in  the  assembly 
of  believers. 

(7)  Acts  27:  35 — "And  when  he  had  thus  spoken,  he  took  bread, 
and  gave  thanks  to  God  in  presence  of  them  all;  and  when  he  had 
broken  it,  he  began  to  eat."    (See  context.) 

SEVENTH  PROPOSITION:     We  should  pray  to    God  in  the 
presence  of  the  unsaved. 

In  doing  so  we  must  ever  be  on  guard  against  praying  to 
be  seen  and  heai'd  of  men.  By  far  the  greater  part  of  our  pray- 
ing should  be  in  secret.  But  there  should  be  public  acknowledg- 
ment of  our  sense  of  dependence  upon  God. 

(8)  I  Tim.  2:  8,  R.V. — "I  desire  therefore  that  the  men  pray  in 
every  place,  lifting  up  holy  hands,  without  wrath  and  disputing." 

EIGHTH  PROPOSITION:     We  should  pray  in  everyplace. 

YI.    For  What  to  Pray. 

A.     Prayers  relating  to  God. 

(i)  Matt.  6:  g — "  After  this  manner  therefore  pray  ye:  Our  Father 
which  art  in  heaven,  Hallowed  be  thy  name." 

FIRST  PROPOSITION:     We  should  pray  for  the  hallowing  of 
God's  name. 

The  supreme  desire  of  every  believer's  heart  should  be  that 
God  be  duly  honored  and  reverenced.  This  should  be  the  highest 
motive  in  all  our  prayers.  The  chief  purpose  of  all  our  prayex's 
should  be  that  God  may  be  glorified  in  granting  our  petitions. 
(Compare  Jno.  17:  1;  12:  27,  28.)  How  deep  and  intense  is  your 
desire  that  God's  name  may  be  hallowed,  and  how  often  do  you 
really  pray  for  this?  To  what  extent  is  this  the  ruling  motive 
of  your  prayers? 

(2)    Matt.  6:  10  (a)— "Thy  kingdom  come. 


Prayer  43 i 

SECOND  PROPOSITION:     We  should  pray  for  the  coming  of 
God  8  kingdom. 

God's  kingdom  will  surely  come  anyway,  but  our  prayers 
will  hasten  the  coming  of  that  kingdom.  Little  do  most  of  us 
realize  how  far  our  prayers  go  in  hastening  the  coming  of  God's 
kingdom,  and  how  far  our  neglect  of  prayer  goes  in  retarding 
the  coming  of  that  kingdom.  The  coming  of  God's  kingdom  is 
one  of  the  intensest  desires  of  the  true  believer's  heart.  Yet  this 
prayer  is  often  uttei'ed  thoughtlessly  and  mechanically. 

(3)  Rev.  22:  20 — "  He  that  testifieth  these  things  saitb,  Surely  I 
come  quickly:    Amen.     Even  so,  come,  Lord  Jesus. 

THIRD  PROPOSITION:     We  should  pray  for  the  coming  of 
Gods  king,  Jesus. 

The  kingdom  will  never  come  until  the  King  comes.  Yet 
there  are  many  who  have  prayed  often  that  the  kingdom  of  God 
would  come,  who  have  never  prayed  once  that  the  King  would 
come.  This  prayer  stands  as  the  climax  of  Christian  aspii'ation. 
It  is  the  final  prayer  of  the  Bible.  The  whole  revelation  of  the 
Book  leads  up  to  this.     How  often  have  you  prayed  for  this? 

(4)  Matt.  6:  10  (b),  R.  V.  "Thy  will  be  done  as  in  heaven,  so 

on  earth." 

FOURTH  PROPOSITION:     We  should  pray  that  God's  will  be 
done  on  earth  as  in  heaven. 

God's  will  is  the  most  desirable  thing  in  the  universe  to  the 
true  child  of  God.  (Compare  Jno.  4 :  34. )  He  wishes  it  done  in 
himself,  but  not  only  in  himself,  but  everywhere  and  in  every 
person  and  thing.  No  other  prayer  rings  out  quite  so  heartily 
from  an  understanding  soul  as  this,  "  Thy  will  be  done." 

(5)  Hab.  3:  2 — "  O  Lord,  I  have  heard  thy  speech,  and  was  afraid: 
O  Lord,  revive  thy  work  in  the  midst  of  the  years,  in  the  midst  of 
the  years  make  known;  in  wrath  remember  mercy." 

Ps.  85:6. 
FIFTH  PROPOSITION:     We  should  pray  for  the  reviving  of 

God's  work  and  God's  people.  ^ 

There  is  much  prayer  for  revival  in  these  days,  but  how  much 
of  that  prayer  is  governed  by  the  thought  that  it  is  God's  work 
and  Gods  people  that  must  be  revived  ?     How  much  of  our  con- 


432  What  the  Bible  Teaches 

cern  is,  because  it  is  God's  work  that  is  languishing  and  Gods 
people  that  are  fainting  ?  Far  too  often,  it  is  only  the  inter- 
ests of  men  that  are  to  be  subserved  by  a  revival,  that  we 
have  in  view  in  our  prayers  and  efforts  for  revival.  Prayer 
for  the  reviving  of  God's  work  and  Gods  people  is  a  prayer  that 
God  is  especially  pleased  to  answer.  All  through  the  centuries 
of  Israel's  history,  and  of  the  Church's  history,  God  has  granted 
His  reviving  grace  in  answer  to  prayer.  Prayer  has  been  the  most 
prominent  human  element  in  great  revivals.  It  has  been  back  of 
everything  else.  There  have  been  extraordinary  revivals  with 
out  extraordinary  preaching;  there  have  never  been  extraordi- 
nary revivals  without  extraordinary  praying. 

B.     Prayers  relating  to  ministers  of  the  Word. 

(6)  Matt.  9:  38 — "  Pray  ye  therefore  the  Lord  of  the  harvest,  that 
He  will  send  forth  laborers  into  His  harvest." 

SIXTH  PROPOSITION:     We  should  pray  the  Lord  of  the  har- 
vest that  He  send  forth  laborers  into  His  harvest. 

How  often  and  how  earnestly  have  you  prayed  this  prayer  ? 
Christ  has  given  us  a  very  urgent  command  to  do  so.  Have 
you  obeyed  it  ?  There  was  never  a  time  when  there  was  a 
greater  need  for  laborers  than  to-day.  The  fields  are  white  and 
open  to  the  harvesters  as  perhaps  never  before  in  the  history  of 
the  Church  and  the  world.  The  way  to  get  the  right  sort  of  la- 
borers is  to  pray  for  them.  There  are  a  great  many  professed 
laborers  in  the  Lord's  harvest  in  these  days  whom  He  surely 
never  sent.  The  way  to  get  the  right  laborers  for  any  particu- 
lar field  is  to  pray  for  them.  (  Compare  Acts  1:  24.)  If  Paul  and 
Barnabas  had  taken  to  God  in  prayer  the  matter  of  whether  Mark 
was  God's  man  to  take  with  them  on  their  second  missionary 
journey,  instead  of  trying  to  settle  it  themselves,  it  is  quite  cer- 
tain there  would  have  never  been  occasion  to  write  one  of  the  sad- 
dest verses  in  the  Bible.  (Acts.  15:39.)  Many  another  bitter 
separation  among  brethren  over  ministers  could  have  been  avoided 
in  the  same  way. 

(7)  Col.  4:  3 — "  Withal  praying  also  for  us,  that  God  would  open 
unto  us  a  door  of  utterance,  to  speak  the  mystery  of  Christ,  for  whicn  I 
am  also  in  bonds." 


Prayer  433 

SE  VENTH  PR  OPOSITION:  We  should  pray  for  a  door  of  ut- 
terance to  he  opened  for  those  who  preach  the  Word. 

That  is  the  way  to  get  open  doors,  ask  for  them.  There 
are  few  more  pitiable  sights  than  men  who  believe  God 
has  called  them  to  preach  who  can  find  no  open  door.  True 
prayer  to  God  to  open  a  door,  and  a  willingness  to  enter  the  door 
God  opens,  would  solve  the  difficulty.  If  there  is  any  place  where 
the  Gospel  ought  to  be  preached,  but  where  there  is  no  open  door, 
pray  for  it.  Paul  was  in  a  most  unlikely  place  to  find  an  open 
door  when  he  made  this  request.  He  was  in  prison,  but  God 
heard  the  prayer  and  Paul  entered  a  door  to  an  audience  to  whom 
he  is  still  preaching  Many  a  door  in  heathen  lands  seemingly 
closed  and  barred  against  the  Gospel,  has  been  opened  in  the 
same  way.  Prayer  to  God  will  open  more  doors  than  appeals  to 
human  governments. 

(8)  Eph.  6:  19,  20,  R.V. — "That  utterance  may  be  given  unto  me 
in  opening  my  mouth,  to  make  known  with  boldness  the  mystery  of  the 
Gospel,  for  which  I  am  ambassador  in  chains;  that  in  it  I  may  speak 
boldly  as  I  ought  to  speak." 

EIGHTH  PROPOSITION:  We  should  pray  for  utterance  to  be 
given  to  ministers  of  the  Word  in  opening  their  mouths,  to  make 
known  with  boldness  the  mystery  of  the  Gospel,  that  in  it  they  may 
speak  boldly,  as  they  ought  to  speak. 

Not  only  open  doors  are  needed,  but  open  mouths  to  enter 
the  opened  doors.  Ministers  of  the  Word  greatly  need  boldness 
in  this  time-serving  and  compromising  age,  and  in  all  ages,  and 
God's  children  should  be  in  constant  prayer  that  ministers  of  the 
Word  may  have  this  needed  boldness.  If  even  fearless  Paul  felt  the 
need  of  prayer  along  this  line,  how  much  more  do  ordinary  men 
need  it.  There  are  plenty  to-day  to  criticise  the  timidity  of 
preachers  of  the  Word;  how  many  are  there  who  are  in  constant 
and  earnest  prayer  that  they  may  be  given  utterance,  to  make 
known  with  boldness  the  mystery  of  the  gospel  ?  Praying  will 
accomplish  far  more  along  this  line  than  grumbling  and  criticis- 
ing.     (See  Acts  4:  29,  31.) 

(9)  2  Thess.  3:  I,  R.V. — '•  Finally,  brethren,  pray  for  us,  that  the 
word  of  the  Lord  may  run  and  be  glorified,  even  as  also  it  is  with  you." 


434  What  the  Bible  Teaches 

NINTH  PROPOSITION:     We  should  pray  for  ministers  of  tkt 
Wordy  that  the  Word  of  the  Lord  may  run  and  he  glorified. 

We  complain  of  the  slow  progress  of  the  Word.  Are  we 
praying  that  it  may  run  ? 

( 10)  Ps.  132 : 9  (a) — ' '  Let  thy  priests  be  clothed  with  righteousness. " 

TENTH  PROPOSITION:     We  should  pray  that  God's  ministers 
may  be  clothed  with  righteousness. 

The  text  applies  primarily  to  priests,  and  the  preacher  of 
the  Word  is,  strictly  speaking,  no  more  a  priest  than  any  other 
believer;  but  he  does  in  a  peculiar  way  represent  God,  and  God's 
honor  is  involved  in  his  walk.  We  may  then  quite  legitimately 
apply  to  him  this  petition  for  the  Old  Testament  representative 
of  God.  We  should  desire  and  pray  for  the  righteous  walk  of 
those  who  represent  God.  This  is  sadly  needed  in  this  day  when 
so  many  of  them  are  falling  into  sin,  and  when  the  enemies  of  the 
Lord  are  so  glorying  in  their  downfall.  We  live  in  a  perilous 
time,  and  we  do  well  to  pray  for  all  saints,  but  especially  for 
those  in  whose  steadfast  righteousness  God  is  peculiarly  honored, 
and  in  whose  fall  God  is  peculiarly  dishonored.  Let  us  often  and 
earnestly  pray  that  God's  ministers  be  clothed  with  righteousness. 

C.     Prayers  for  Spiritual  Blessings. 

(11)  Matt.  6:  12 — "And  forgive  us  our  debts,  as  we  forgive  our 
debtors." 

Ps.  25:  II — "  For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity; 
for  it  is  great." 

Ps.  51:  I — "  Have  mercy  upon  me,  O  God,  according  to  thy  loving- 
kindness:  according  unto  the  multitude  of  thy  tender  mercies  blot  out 
my  transgressions." 

Luke  18:  13 — "  And  the  publican,  standing  afar  off,  would  not  lift 
up  so  much  as  his  eyes  unto  heaven,  but  smote  upon  his  breast,  say- 
ing, God  be  merciful  to  me  a  sinner." 

Hos.  14:2 — "Take  with  you  words,  and  turn  to  the  Lord:  say 
unto  him,  Take  away  all  iniquity,  and  receive  us  graciously:  so  will  we 
render  the  calves  of  our  lips." 

Ex.  34:  9 — "  And  he  said,  if  now  I  have  found  grace  in  thy  sf^ht,  O 
Lord,  let  my  Lord,  I  pray  thee,  go  among  us;  for  it  is  a  stiffnecked 
people;  and  pardon  our  iniquity  and  our  sin,  and  take  us  for  thine  ir.- 
heritance." 

Ex.  32:  31,  32 — "And  Moses  returned  unto  the  Lord,  and  said,  Oh, 
this  people  have  sinned  a  great  sin,  and  have  made  them  gods  of  gold. 


Prayer  435 

Yet  now,  if  thou  wilt  forgive  their  sin — and  if  not,  blot  me  I  pray 
thee,  out  of  thy  book  which  thou  hast  written." 

I  Kg.  8:  47-50 — "  Yet  if  they  shall  bethink  themselves  in  the  land 
whither  they  were  carried  captives,  and  repent,  and  make  supplication 
unto  thee  in  the  land  of  them  that  carried  them  captive  saying,  We 
have  sinned,  and  have  done  perversely,  we  have  committed  wicked- 
ness; And  so  return  unto  thee  with  all  their  heart,  and  with  all  their 
soul,  in  the  land  of  their  enemies,  which  led  them  away  captive,  and 
pray  unto  thee  toward  their  land,  which  thou  gavest  unto  their  fathers, 
the  city  which  thou  hast  chosen,  and  the  house  which  I  have  built  for 
thy  name:  Then  hear  thou  their  prayer  and  their  supplication  in 
heaven  thy  dwelling  place,  and  maintain  their  cause,  and  forgive  thy 
people  that  have  sinned  against  thee,  and  all  their  transgressions 
wherein  they  have  transgressed  against  thee,  and  give  them  compas- 
sion before  them  who  carried  them  captive,  that  they  may  have  com- 
passion on  them." 

Acts.  8:  22 — "Repent  therefore  of  this  thy  wickedness,  and  pray 
God,  if  perhaps  the  thought  of  thine  heart  may  be  forgiven  thee." 

ELEVENTH  PROPOSITION:       We  should  pray  for  forgive- 
ness of  our  sins. 

It  is  sometimes  said  that  believers  ought  not  to  pray  for 
forgiveness  of  sin,  but  simply  to  confess  their  sins.  That  comes 
from  forcing  1  Jno.  1:9  ("  If  we  confess  our  sins,  he  is  faithful 
and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all  unright- 
eousness") beyond  what  it  says,  and  contradicts  the  plain  teach- 
ings of  the  "Word  elsewhere.  It  is  true  that  God  has  provided 
pardon  for  all  the  believer's  sins  on  the  ground  of  the  all-suflBcing 
atoning  blood  of  Christ,  but  what  God  has  thus  provided  we  ap- 
propriate to  ourselves  by  confession  of  sin  and  prayer  for  pardon. 
Prayer  for  pardon  is  a  proper  acknowledgment  to  God  of  our 
guiltiness.  Prayers  for  pardon  are  more  fi-equent  in  the  Bible 
than  prayers  for  almost  anything  else.  Of  course,  we  ought  not 
to  pray  again  and  again  for  the  forgiveness  of  some  sin  that  we 
have  already  laid  before  God,  and  that  has  thus  been  put  away 
forever. 

(12)  Ps.  139:  23,  24 — "  Search  me,  O  God,  and  know  my  heart:  try 
me,  and  know  my  thoughts:  And  see  if  there  be  any  wicked  way  in  me, 
and  lead  me  in  the  way  everlasting." 

TWELFTH   PROPOSITION:       We   should  pray   the   Lord  to 
search  us  and  try  us. 


436  What  the  Bible  Teaches 

The  true  child  of  God  will  desire  that  every  evil  way  in  him 
be  searched  out  and  brought  to  light.  This  work  can  never  be 
thoroughly  and  satisfactorily  done  by  any  process  of  personal  self 
examination.  God  must  do  it,  and  He  does  it  in  answer  to 
prayer.  It  needs  to  be  done  frequently.  Sin  and  selfishness 
and  carnality  and  woridliness  surround  us  as  the  very  atmosphere 
we  breathe,  and  are  constantly  creeping  into  our  hearts  and  lives 
unawares.  Each  day  should  close  by  our  going  into  God's  pres- 
ence and  laying  our  inmost  lives  and  outward  walk  before  him, 
and  asking  Him  to  search  them  through  and  through,  and  to  lay 
bare  to  us  whatever  in  them  is  hateful  to  Him.  This  will  be  to 
us  a  painful,  but  a  salutary  process. 

(13)  Ps.  51:  7 — "  Purge  me  with  hyssop,  and  I  shall  be  clean:  wash 
me,  and  I  sliall  be  whiter  than  snow." 

Ps.  19:  12 — "Who  can  understand  his  error  ?  cleanse  thou  me  from 
secret  faults." 

THIR  TEE  NTH  PR  OPOSITION:     We  should  pray  for  cleansing 
from  sin. 

The  Hebrew  verb  translated  "cleanse"  in  both  of  these 
passages  means  to  ' '  clear  "  or  "  acquit. "  (See  R.  V.  of  Ps.  19 :  12. ) 
This  prayer  is  a  prayer  for  pardon — cleansing  from  guilt — rather 
than  for  cleansing  from  the  presence  of  sin. 

(14)  Ps.  51:  10 — "Create  in  me  a  clean  heart,  O  God;  and  renew  a 
right  spirit  within  me." 

FOURTEENTH  PROPOSITION:     We  should  pray  God  to  cre- 
ate in  us  a  clean  heart., 

It  is  vain  for  us  to  try  to  cleanse  our  own  heart.  A  clean 
heart  requires  a  creative  act  that  God  alone  can  perform.  He 
will  do  it  in  answer  to  prayer.  He  will  create  in  us  a  heart  that 
loves  righteousness  and  hates  sin. 

(15)  Ps.  119:  117 — "Hold  thou  me  up,  and  I  shall  be  safe:  and  I 
will  have  respect  unto  thy  statutes  continually." 

FIFTEENTH  PROPOSITION:     We  should  pray  God  to  hold 
us  up. 

If  God  holds  us  up  we  "  shall  be  safe."  We  are  never  safe 
unless  God  does  holds  us  up.  It  is  a  hopeless  task  to  try  to  stand 
alone.     The  way  is  too  slippery,  and  not  one  of  us  is  sure  footed. 


Prayer  437 

He  "that  thinketh  he  standeth "  needs  to  "take  heed  lest  he 
fall."  (1  Cor.  10:  12.)  The  only  sure  way  of  taking  heed  is  by 
humble,  honest  and  earnest  prayer.  God  is  abundantly  able  and 
willing  to  hold  us  up.     (1  Cor.  10: 13.) 

(16)  Ps.  19:  13—"  Keep  back  thy  servant  also  from  presumptuous 
sins;  let  them  not  have  dominion  over  me:  then  shall  I  be  upright,  and 
I  shall  be  innocent  from  the  great  transgression." 

SIXTEENTH  PROPOSITION:      We  should  pray  to  be  kept  back 
from,  and  delivered  from  the  dominion  of ,  presumptuous  sins. 

The  word  here  translated  presumptuous,  means  primarily 
boiling,  then  swelling,  insolent,  arrogant,  proud.  Pride  and  ar- 
rogance are  common  to  us  all.  God  alone  can  keep  us  back  from 
them. 

(17)  Ps.  119:  10—"  With  my  whole  heart  have  I  sought  thee:  O  let 
me  not  wander  from  thy  commandments." 

SEVENTEENTH  PROPOSITION:     We  should  pray  that  God 
will  not  let  us  wander  from  His  commandments. 

*'  Prone  to  wander  "  is  what  every  child  of  Adam  is.  Unless 
we  are  constantly  looking  to  God  to  keep  us  from  wandering  we 
are  sure  to  go  astray  from  the  straight  path  of  His  Word.  But 
He  is  very  ready  to  keep  us  from  wandering  if  we  look  to  Him 
to  do  it. 

(18)  Matt.  6:  13,  R.V.  (a)— "And  bring  us  not  into  temptation." 
Mark  14;  38,  R.V. — "  Watch  and  pray,  that  ye  enter  not  into  temp- 

tation:  the  spirit  indeed  is  willing,  but  the  flesh  is  weak." 

EIGHTEENTH  PROPOSITION:     We  should  pray  that  we  be 
not  brought,  nor  enter,  into  temptation. 

This  is  the  prayer  that  springs  from  a  true  knowledge  of 
self.  If  we  have  true  humility  we  will  recognize  our  own  weak- 
ness and  this  petition  will  be  often  upon  our  lips.  No  man  who 
has  any  true  knowledge  of  himself  will  court  temptation.  He 
will  flee  from  it  and  pray  God  not  to  bring  him  into  it.  Many  a 
man  who  has  made  seemingly  great  attainments  in  the  spiritual 
life,  has  fallen  because  he  has  lost  the  spirit  of  this  prayer.  It  is 
one  of  the  most  suggestive  petitions  of  the  wonderful  prayer 
which  Jesus  taught  His  disciples. 

(19)  Matt.  6:  13  (b),  R.V.—"  But  deliver  us  from  the  evil  one.*' 


438  What  the  Bible  Teaches 

NINETEENTH  PROPOSITION:  We  should  pray  to  be  de' 
livered  from,  the  Evil  One. 

Anyone  who  carefully  and  candidly  studies  the  New  Testa- 
ment and  human  history  must  be  convinced  of  the  existence  and 
awful  power,  cunning  and  malignity  of  the  Evil  One.  "We  must 
realize  that  our  only  security  against  his  wiles  and  his  power  is 
in  constant  prayer  to  God. 

(20)  Ps.  141 :  3 — "  Set  a  watch,  O  Lord,  before  my  mouth;  keep  the 
door  of  my  lips." 

TWENTIETH  PROPOSITION:  We  shoidd  pray  that  the  dooi 
of  our  lips  be  kept. 

This  is  the  only  way  in  which  our  speech  can  be  governed. 
*<The  tongue  can  no  man  tame:  it  is  a  restless  evil"  (Jas.  3:  8, 
R.V.),  but  God  can  govern  it  and  will  in  answer  to  prayer. 

Under  the  immediately  preceding  heads  (17,  18,  19,  20),  we 
have  a  fourfold  keeping:  our  lips  kept  from  uttering  what  they 
ought  not,  our  feet  kept  from  wandering  where  they  ought  not, 
and  we  ourselves  kept  from  doing  what  we  ought  not  and  from 
all  the  power  of  the  enemy. 

(21)  Ps.  86:  II  (a) — "Teach  me  thy  way,  O  Lord;  I  will  walk  in 
thy  truth:  unite  my  heart  to  fear  thy  name." 

Ps.  119:  33  (a) — "Teach  me,  O  Lord,  the  way  of  thy  statutes;  and 

I  will  keep  it  unto  the  end." 

25:  4 — "Shew  me  thy  ways,  O  Lord;  teach  me  thy  paths." 

143:  10  (a) — "Teach  me  to  do  thy  will;  for  thou  art  my  God:  thy 

Spirit  is  good;  lead  me  into  the  land  of  uprightness." 

TWENTY-FIRST  PROPOSITION:  We  shoidd  2^ray  Jehovah 
to  teach  us  His  way,  the  way  of  His  statutes,  His  path,  to  do  His 
will. 

We  will  never  know  His  way  nor  how  to  do  His  will  until  He 

Himself  teaches  us,  and  He  will  not  teach  us  unless   we  ask  Him 

to.     We  can,  however,  ask  Him  with  absolute  confidence  that  He 

will  teach  us. 

(22)  Ps.  90:  12,  R.V. — "  So  teach  us  to  number  our  days,  that  we 
may  get  us  an  heart  of  wisdom." 

TWENTY- SE  COND  PR  OPOSITION:  We  should  pray  the  Lord 
to  so  teach  us  to  number  our  days  that  we  may  get  us  a  heart  of 
wisdom. 


Prayer  439 

(23)  Luke  11:  I — "And  it  came  to  pass,  as  he  was  praying  in  a  car 
tain  place,  when  he  ceased,  one  of  his  disciples  said  unto  him,  Lord, 
teach  us  to  pray,  as  John  also  taught  his  disciples." 

TWENTY-  THIRD  PR  OPOSITION:     We  should  pray  to  be  taught 
to  pray. 

"  We  know  not  how  to  pray  as  we  ought,"  but  the  Lord  is 
just  as  ready  to  teach  us  to-day  by  His  Spirit  (Rom.  8:  26,  R.V.), 
and  by  His  Word,  as  He  was  to  teach  His  disciples  when  here,  by 
word  of  mouth. 

(24)  Ps.  119:  18 — ''Open  thou  mine  eyes,  that  I  may  behold  won- 
drous things  out  of  thy  law." 

TWEN  TY-FO  UR  TE  PR  OPOSITION:     We  should  pray  the  Lord 
to  open  our  eyes  to  behold  wondrous  things  out  of  His  own  Word. 

We  shall  never  see  nor  appreciate  the  wondrous  things  of 
God's  Word  until  God  Himself  opens  our  eyes  to  behold  them. 
This  He  does  in  answer  to  prayer.  Prayer  gives  a  keenness  of 
perception  to  spiritual  beauty  of  which  the  prayerless  man  never 
dreams.  No  amount  of  study  of  Hebrew  or  Greek,  or  mere  intel- 
lectual study  of  any  sort,  will  open  spiritual  eyes  blinded  by  sin. 
The  prayerless  eye  can  no  more  see  the  spiritual  beauty  of  God's 
truth  revealed  in  the  pages  of  the  Bible,  through  the  spectacles  of 
linguistic  knowledge,  than  the  blind  natural  eye  can  see  the 
beauties  of  the  natural  world  through  any  spectacles  no  matter 
how  scientifically  constructed.  There  must  be  natural  sight  to 
discern  natural  beauty.  There  must  be  spiritual  sight  to  discern 
spiritual  beauty.  A  man  who  has  sight  can  see  more  beauty 
without  spectacles,  than  a  sightless  man  can  with  the  best  glasses 
ever  constructed.  So  the  man  who  has  spiritual  sight  can  see 
more  beauty  in  the  Word  of  God  without  the  aid  of  scholarship, 
than  the  spiritually  sightless  man  can  with  all  the  aids  of  the  most 
recent  and  most  approved  scholarship.  There  is  many  a  modern 
Bartimeus  occupying  a  theological  professoi'ship  who  needs  to  cry: 
"  Lord,  that  I  might  receive  my  sight. "  (Markl0:51.)  But  they 
go  on,  the  blind  leading  the  blind,  and  both  are  falling  into  the 
ditch  of  destructive  criticism.  Only  prayer  will  open  our  eyes  to 
a  real  appreciation  of  the  Bible.  One  can  see  more  of  its  beauty 
and  learn  more  of  its  truth  in  an  hour  at  the  feet  of  Jesus,  than 
in  four  years  at  the  feet  of  men,  who,  pi'ofessing  themselves  to  be 


440  What  the  Bible  Teaches 

wise,  are  become  fools.  (Rom.  1 :  22.)  Every  minister  and  every 
believer  needs  to  take  a  course  in  that  Seminary  in  which  one 
matriculates  by  prayer.  The  most  ignorant  and  most  learned 
child  of  God  will  find  that  the  Bible  opens  up  wonderfully  by 
prayer.  One  ought  never  to  open  his  Bible,  even  for  a  few 
moments'  study,  without  at  least  breathing  to  God  the  substance 
of  the  Psalmist's  prayer. 

(25)  Ps.  31:  3 — "  For  thou  art  my  rock  and  my  fortress:  therefore 
for  thy  name's  sake  lead  me,  and  guide  me." 

Ps.  27:  11 — "  Teach  me  thy  way,  O  Lord,  and  lead  me  in  a  plain 
path,  because  of  mine  enemies." 

Ps.  139:  24 — "  And  see  if  there  be  any  wicked  way  in  me,  and  lead 
me  in  the  way  everlasting." 

TWENTY-FIFTH  PROPOSITION:  We  should  pray  to  be  led 
and  guided. 

Who  knows  the  way  he  ought  to  take  ?  Perils  are  on  every 
hand,  but  there  is  ever  an  unerring  hand  within  reach  to  lead  us 
safely  on.  We  grasp  that  hand  by  prayer.  We  need  God's  guid- 
ance at  every  step  of  the  way.  We  cannot  altogether  trust  the 
wisest  human  guides.  We  do  not  need  to.  It  is  our  privilege 
not  only  to  ask  God  to  lead  us,  but  to  lead  us  "in  a  plain  path." 
(Ps.  27:  11.)     He  is  ready  to  lead  us  in  the  way  everlasting. 

(26)  Eph.  i:  16-19,  R.V. — "  Cease  not  to  give  thanks  for  yon,  mak- 
ing mention  of  you  in  my  prayers;  that  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  may  give  unto  you  a  spirit  of  wisdom  and 
revelation  in  the  knowledge  of  him;  having  the  eyes  of  your  heart  en- 
lightened that  ye  may  know  what  in  the  hope  of  his  calling,  what  the 
riches  of  the  glory  of  his  inheritance  in  the  saints,  and  what  the  exceed- 
ing greatness  of  his  power  to  us-ward  who  believe,  according  to  that 
workhig  of  the  strength  of  his  might  which  he  wrought  in  Christ." 

TWENTY-SIXTH  PR  OPOSITION :  We  should  pray  for  a  sinrit 
of  wisdom  and  revelation  in  the  knowledge  of  our  Lord  Jesus 
Christ. 

The  only  way  to  really  know  Christ  is  through  that  spirit  of 
wisdom  which  God  gives  in  anwer  to  pi'ayer.  No  amount  of  un- 
aided searching  will  ever  find  Him  out. 

The  result  of  receiving  this  "spirit  of  wisdom  and  revelation 
in  the  knowledge  of  Him  "  will  be,  that  we  shall  have  the  eyes  of 
our  hearts  enlightened  so  that  we  shall  know  what  is  the  hope  01 


Prayer  44 i 

His  calling,  what  are  the  riches  of  the  glory  of  His  inheritance  in 
the  saints,  and  what  is  the  exceeding  greatness  of  His  power  to 
US-ward  who  believe. 

(27)  Col.  i:  9,  10,  R.V.— "  For  this  cause  we  also,  since  the  day  we 
heard  it,  do  not  cease  to  pray  and  make  request  for  you,  that  ye  may 
be  filled  with  the  knowledge  of  his  will  in  all  spiritual  wisdom  and  un- 
derstanding, to  walk  worthily  of  the  Lord  unto  all  pleasing,  bearing 
fruit  in  every  good  work,  and  increasing  in  the  knowledge  of  God." 

TWENTY-SEVENTH  PROPOSITION:  We  should  pray  to  be 
filled  with  the  knoioledge  of  His  vnll  in  all  spiritual  wisdom  and 
understanding,  to  walk  worthily  of  the  Lord  unto  all  pleasing, 
bearing  fruit  in  ev$ry  good  work,  and  increasing  in  thi  knowl- 
edge of  the  Lord. 

This  prayer  is  worthy  of  deep  and  careful  meditation. 

(28)  Eph.  3:  14,  16,  R.V. — "  For  this  cause  I  bow  my  knees  unto 
the  Father  .  .  .  that  he  would  grant  you,  according  to  the  riches 
of  His  glory,  that  ye  may  be  strengthened  with  power  through  his 
Spirit  in  the  inward  man." 

TWENTY-EIGHTH  PROPOSITION:  We  should  pray  God 
the  Father  that  He  would  grant  us  according  to  the  riches  of  His 
glory,  that  we  may  be  strengthened  with  power  through  the  Spirit 
in  the  inner  man. 

The  result  of  the  inward  strengthening  thus  granted  will  be: 
First,  that  Christ  will  dwell  in  our  hearts  through  faith;  second, 
that  we,  being  rooted  and  grounded  in  love,  shall  be  made  strong 
to  apprehend  together  with  all  the  saints  what  is  the  breadth  and 
length  and  height  and  depth,  and  to  know  the  love  of  Christ 
which  passeth  knowledge;  third,  that  we  shall  be  filled  unto  all 
the  fulness  of- God.     (vv.  17-19.) 

Surely  that  is  a  glorious  and  inexhaustible  prayer. 

{29)  I  Thess.  3:  12 — "  And  the  Lord  make  you  to  increase  and 
abound  in  love  one  toward  another,  and  toward  all  men,  even  as  we  do 
toward  you." 

TWENTY-NINTH  PROPOSITION:  We  shoidd  pray  the  Lord 
to  make  us  to  increase  and  abound  in  love  one  toward  another^ 
and  toward  all  m,en. 

Many  of  us  bewail  our  lack  of  love.     This  verse  indicates 


44^  What  the  Bible  Teaches 

the  way  to  get  it.  Ask  for  it.  In  this  way  He  will  establish  our 
hearts  unblamable  in  holiness  before  our  God  and  Father,  at  the 
coming  of  our  Lord  Jesus  Christ.      (V.  13.) 

(30)  I  Thess.  5:  23,  R.V. — "And  the  God  of  peace  himself  sanctify 
you  wholly;  and  may  your  spirit  and  soul  and  body  be  preserved  en- 
tire, without  blame  at  the  coming  of  our  Lord  Jesus  Christ." 

THIRTIETH  PROPOSITION:  We  should  pray  the  God  of 
peace  to  sanctify  us  wholly,  and  that  our  spirit  and  soul  and 
body  be  preserved  entire,  without  blame  at  the  coming  of  our 
Lord  Jesus  Christ. 

The  word  for  "wholly  "  in  this  passage  is  an  extremely  strong 
word;  it  is  a  double  word,  and  means  "  perfect  in  every  respect," 
absolutely  perfect.  Nothing  short  of  absolute-  perfection  will 
satisfy  the  true  child  of  God.  We  may  have  already  attained  a 
relative  perfection,  a  condition  of  maturity  (Phil.  3:  15;  1  Cor. 
2:  6;  2  Cor.  13:  11),  but  we  pray  for  absolute  perfection,  and  in 
f  answer  to  our  prayers  it  shall  be  ours  at  the  coming  of  our  Lord 
Jesus  Christ. 

(31)  Ps.  27:  4,  R.V. — "One  thing  have  I  asked  of  the  Lord,  that 
will  I  seek  after;  that  I  may  dwell  in  the  house  of  the  Lord  all  the 
days  of  my  life  to  behold  the  beauty  of  the  Lord  and  to  inquire  in  his 
temple." 

THIRTY-FIRST  PROPOSITION:  We  should  pray  J  or  per- 
sonal nearjiess  to  and  communion  with  God  and  the  glad  coji- 
templation  of  His  beauty. 

This  was  the  Psalmist's  supreme  request.     He  longed  not 
so  much  for  Jehovah's  gifts  as  for  Jehovah  Himself. 

(32)  Luke  11:  13 — "  If  ye  then,  being  evil,  know  how  to  give  good 
gifts  unto  your  children;  how  much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him." 

Acts  8:  15 — "Who,  wiien  they  were  come  down,  prayed  for  them 
that  they  might  receive  the  Holy  Ghost." 
(Compare  Jno.  4:  10.     Compare  7:  37-39.) 

THIRTY-SECOND  PROPOSITION:  We  should  pray  for  the 
gift  of  the  Holy  Sjnrit. 

(33)  Ps.  51:  12  (a) — "  Restore  unto  me  the  joy  of  thy  salva- 
tion." 


Prayer  443 

THIRTY-THIRD  PROPOSITIOy.-  When  the  joy  of  the  salva- 
tion of  the  Lord  has  been  lost,  we  should  pray  for  its  restora- 
tion. 

D.     Prayers  for  Temporal  Blessings. 

(34)  Jas.  1:5 — "If  any  of  you  lack  wisdom,  let  him  ask  of  God, 
that  giveth  to  all  men  liberally,  and  upbraideth  not;  and  it  shall  be 
given  him." 

THIRTY- FOURTH  PROPOSITION:  We  should  j)ray  for 
wisdom. 

This  is  not  altogether  a  temporal  blessing,  but  this  promise 
covers  wisdom  in  temporal  matters  as  well  as  in  spiritual.  We 
have  a  right  to  ask  God  for  wisdom  in  all  the  affairs  of  life 
(Compare  Prov.  3:6.) 

(35)  Matt.  6:  11 — "  Give  us  this  day  our  daily  bread." 

THIRTY- FIFTH  PROPOSITION:  We  should  pray  for  our 
daily  bread. 

The  exact  meaning  of  the  word  translated  "daily''  is  hard 
to  determine,  as  it  is  used  nowhere  else,  except  in  the  parallel 
passage  Luke  11:  3.  Various  translations  have  been  suggested, 
such  as  "sufficient  bread,"  "bread  proper  for  our  sustenance," 
"needful  bread,"  "bread  for  the  coming  day  "  They  amount  to 
about  the  same  thing.  In  any  case  the  thought  is  that  we  are  to  de- 
pend upon  God  from  day  to  day  to  supply  our  physical  need  as  it 
a.rises.  The  petition  does  not  give  us  any  warrant  to  ask  God 
for  stores  for  future  need,  but  it  does  invite  us  to  ask  God  for 
sufficient  supplies  for  each  day's  need  as  it  arises.  In  the  Old 
Testament  (Gen.  27:  28;  1  Chron.  4:  10)  we  find  prayer's  for 
large  earthly  prosperity  which  were  answered.  (ComtDar^  also 
Gen.  28:  3.) 

(36)  Jas.  5:  14-16 — "Is  any  sick  among  you?  let  him  call  for  the 
elders  of  the  church;  and  let  them  pray  over  him,  anointing  him  ■with 
oil  in  the  name  of  the  Lord:  And  the  prayer  of  faith  shall  save  the 
sick,  and  the  Lord  shall  raise  him  up;  and  if  he  hath  committed  sins, 
they  shall  be  forgiven  him.  Confess  your  faults  one  to  another,  and 
pray  one  for  another,  that  ye  may  be  healed.  The  effectual  fervf>nt 
prayer  of  a  righteous  man  availeth  much." 

THIRTY-SIXTH  PROPOSITION:  We  should  pray  to  the  Lord 
for  healing  in  physical  weakness.     (Compare  Ps.  103:  3.) 


444  What  the  Bible  Teaches 

In  Judges  16:  28,  we  find  Samson  praying  for  extraordinary 
physical  strength  for  an  extraordinary  emergency.  The  strength 
was  granted,  and  God  to-day  gives  men  extraordinary  strength  for 
extraordinary  emergencies.  This  fact  gives  us  no  warrant  for 
tempting  God  by  overwork. 

(37)  Ps.  17:  8,  9,  R.V. — "  Keep  me  as  the  apple  of  the  eye;  Hide 
me  under  the  shadow  of  thy  wings,  from  the  wicked  that  spoil  me,  my 
deadly  enemies,  that  compass  me  about." 

THIRTY-SEVENTH  PROPOSITION:  We  may  pray  to  God 
for  keeping  from  the  wicked  who  spoil  us  and  the  deadly  enemies 
who  compass  us  about. 

This  will  afford  us  surer  protection  in  a  lawless  city  or  in  th« 
perils  of  the  foreign  field  than  carrying  firearms  for  self-defense. 
(Compare  also  Is.  19:  20,  R.V. ;  Ps.  59:  1;  2  Thess.  3:  2.) 

(38)  Ps.  122:  6 — "Pray  for  the  peace  of  Jerusalem:  they  shall  pros- 
per that  love  thee." 

THIRTY.EIGHTH  PROPOSITION:  We  should  pray  for  the 
peace  of  Jerusalem.     (Compare  Is.  62:  6;  Ps.  51:  18.) 

(39)  Jer.  29:  7 — "  And  seek  the  peace  of  the  city  whither  I  have 
caused  you  to  be  carried  away  captives,  and  pray  unto  the  Lord  for 
it;  for  in  the  peace  thereof  shall  ye  have  peace." 

THIRTY.NINTH  PROPOSITION:  We  should  pray  for  the 
peace  of  the  city  in  which  God  has  placed  us. 

It  is  doubtful  if  we  can  accomplish  much  in  some  cities  by 
our  votes,  but  there  is  no  city  in  which  we  cannot  accomplish 
much  by  our  prayers.  There  is  a  place  where  the  influence  of  a 
child  of  God  counts  more  than  at  the  polling-booth  or  the  caucus — 
that  is  at  the  throne  of  grace.  There  are  many  to-day  urging 
Christians  to  vote  as  they  pray.  The  average  nineteenth  century 
Christian  needs  more  to  be  urged  to  pray  as  he  votes.  If  he  were 
to  vote  as  he  prayed  he  would  not  vote  at  all.  Prayer  needs  to  be 
made  a  power  which  it  is  not  in  municipal  affairs. 

(40)  I  Jno.  5:  14 — "  And  this  is  the  confidence  that  we  have  in  him, 
that,  if  we  ask  any  thing  according  to  his  will,  he  heareth  us." 

FORTIETH  PROPOSITION.  We  should  pray  for  anything 
which  is  according  to  the  will  of  God. 


Prayer  445 

The  question  arises,  How  are  we  to  know  what  is  according 
to  the  will  of  God  ?  The  answer  is  simple:  By  the  promises  of  His 
Word,  and  by  the  leadings  of  His  Holy  Spirit.  Whenever  I  find 
God  promising  unything  in  His  Word  I  know  it  is  His  will  to  give 
it.  Whenever  the  Holy  Spirit  leads  my  heart  to  pray  for  any- 
thing, I  know  that  this  also  is  according  to  the  will  of  God.  (Rom. 
8:  26,  27.) 

(41)  Phil.  4:  6,  19,  R.V. — *'  In  nothing  be  anxious;  but  in  every- 
thing by  prayer  and  supplication  with  thanksgiving  let  your  requests 
be  made  known  unto  God.  .  .  .  And  my  God  shall  fulfill  every  need 
of  yours  according  to  his  riches  in  glory  in  Christ  Jesus." 

FORTY.FIRST  PROPOSITION:  We  should  pray  for  every- 
thing ice  need. 

It  is  our  privilege  to  live  a  life  absolutely  free  from  anxious 
thought.  This  is  only  possible  by  taking  every  need,  great  and 
small,  to  the  Father  in  trustful  prayer.  Then  "  the  peace  of  God 
which  passeth  all  understanding  shall  guard  our  hearts  and 
thoughts  in  Christ  Jesus."     (V,  7.) 

YU.    How  to  Pray. 

(i)  Jno.  14:  13,  14 — "And  whatsoever  ye  shall  ask  in  my  name,  that 
will  I  do,  that  the  Father  may  be  glorified  in  the  Son.  If  ye  shall  ask 
anything  in  my  name,  I  will  do  it." 

Jno.  15:  16 — "Ye  have  not  chosen  me,  but  I  have  chosen  you,  and 
ordained  you,  that  ye  should  go  and  bring  forth  fruit,  and  that  your 
fruit  should  remain;  that  whatsoever  ye  shall  ask  of  the  Father  in  my 
name,  he  may  give  it  you." 

FIRST  PROPOSITION:  We  should  pray  in  the  name  of  Jesus 
Christ. 

Question:    What  does  it  mean  to  pray  in  the  name  of  Christ  ? 

Answer: 

See  Luke  24:  47 — "And  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  among  all  nations,  beginning  at  Jeru- 
salem."    (Compare  Acts  10:  43.) 

Matt.  7:  22 — "Many  will  say  to  me  in  that  day,  Lord,  Lord,  have 
we  not  prophesied  iti  thy  name  ?  and  in  thy  name  have  cast  out  devils? 
and  in  thy  name  done  many  wonderful  works? 

Mark  9:  38,  39 — "And  John  answered  him,  saying,  Master,  we  saw 
one  casting  out  devils  /;/  thy  name,  and  he  followed  not  us:  and  we 
forbade  him,  because  he  followed  not  us.  But  Jesus  said,  Forbid  him 
not;  for  there  is  no  man  which  shall  do  a  miracle  in  my  name,  that  can 
lightly  speak  evil  of  me." 


446  What  the  Bible  Teaches 

Acts  3:  6 — "Then  Peter  said,  Silver  and  gold  have  I  none;  but 
such  as  I  have  give  I  thee:  In  the  name  of  Jesus  Christ  of  Nazareth 
rise  up  and  walk." 

I  Cor.  6:  11 — "And  such  were  some  of  you:  but  ye  are  washed,  but 
ye  are  sanctified,  but  ye  are  justified  in  the  name  of  the  Lord  Jesus^ 
and  by  the  Spirit  of  our  God." 

Eph.  5:  20 — "  Giving  thanks  always  for  all  things  unto  God  and  the 
Father  ift  the  name  of  our  Lord  Jesus  Christ." 

Col.  3:  17 — "  And  whatsoever  ye  do  in  word  or  deed,  do  all  in  the 
name  of  the  Lordjesjis,  giving  thanks  to  God  and  the  Father  by  him." 

Jas.  5: 14 — "  Is  any  sick  among  you?  let  him  call  for  the  elders  of 
the  church;  and  let  them  pray  over  him,  anointing  him  with  oil  in  the 
name  oj tJie  Lord.'' 

Jno.  16:  23,  R.V. — "And  in  that  day  ye  shall  ask  me  nothing. 
Verily,  verily,  I  say  unto  you.  If  ye  shall  ask  anything  of  the  Father, 
he  will  give  it  you  in  my  name. 

To  pray  in  the  name  of  Christ  is  to  pray  relying  upon 
what  Christ  is  and  has  done,  to  pray  on  the  ground  of  Jesus 
Christ's  acceptability  with  the  Father.  When  I  go  to  a  bank 
with  my  own  name  on  the  check  I  ask  money  in  my  own  name, 
and  if  I  have  that  much  money  there  I  get  what  I  ask.  When  I 
go  to  a  bank  with  another  man's  name  on  the  check,  I  ask  in  his 
name,  and  it  matters  nothing  whether  I  have  money  in  the  bank 
or  not.  If  he  has  I  get  it.  Jesus  Christ  has  given  to  believers  in 
Him  the  right  to  put  His  name  upon  their  checks.  We  have  noth- 
ing in  the  bank  of  Heaven,  no  claim  upon  it.  He  has  unlimited 
credit  there.  If  we  ask  God  in  our  own  name,  on  the  ground  of 
any  claim  we  have  upon  Him,  we  will  get  nothing.  But  if  we 
come  renouncing  any  claim  of  our  own  and  simply  trusting  in 
the  claims  of  Christ,  we  will  get  "whatsoever  we  ask." 

The  distinctive  characteristic  of  Christian  prayer  is,  that  it 
is  prayer  in  the  name  of  Christ.  It  is  that  which  radically  distin- 
guishes Christian  prayer  from  pagan  prayer. 

(2)  Ps.  145:  18— "The  Lord  is  nigh  unto  all  them  that  call  upon 
him,  to  all  that  call  upon  him  in  truth." 

SECOND  PROPOSITION:     We  should  call  upon  the  Lord  ^'in 
truth." 

Question:     What  is  it  to  call  "in  truth? " 
Answer:     The   pi"imary   meaning   of   the    word   translated 
*'  truth  "  is  "  firmness, ' '  then  ' '  faithfulness, "  then  ' '  truth  as  op- 


Prayer  447 

posed  to  falsehood,"  •"  good  faith,"  "  sincerity  as  opposed  to  hy- 
pocrisy." This  latter  is  evidently  the  meaning  here.  (Compare 
Josh.  24:  14;  1  Sam.  12:  24;  1  Kg.  2:  4;  Is.  10:20.)  To  call  upon 
the  Lord  in  truth  is  to  ask  Him  for  that  which  we  really  desire 
and  to  i-eally  depend  upon  Him  to  give  it.  There  is  much  prayer 
that  is  not  in  truth.  People  constantly  ask  God  for  things  which 
they  do  not  really  desire.  They  also  constantly  ask  Him  for 
things  which  they  do  not  expect  Him  to  give,  and  for  which  they 
are  not  depending  upon  Him  at  all.  Before  asking  God  for  any- 
thing we  should  ask  ourselves,  Do  I  really  desire  this?  and  then, 
Do  T  really  expect  God  to  give  it?  and  Am  I  depending  upon  Him 
for  it?  .  .  .  There  is  very  much  that  is  called  prayer  that  is 
really  profanity,  taking  the  sacred  and  awful  name  of  God  in  vain. 

(3)  Jer.  29:  12,  13 — "Then  shall  ye  call  upon  me,  and  ye  shall  go 
and  pray  unto  me,  and  I  will  hearken  unto  you.  And  ye  shall  seek 
me,  and  find  me,  when  ye  shall  search  for  me  with  all  your  heart." 

Deut.  4:  29 — "  But  if  from  thence  thou  shalt  seek  the  Lord  thy 
God,  thou  shalt  find  him,  if  thou  seek  him  with  all  thy  heart  and  with 
all  thy  soul." 

THIRD  PROPOSITION:     We  should  pray  unto  the  Lord  with 
all  our  heart  and  all  our  sotd. 

Many  prayers  are  sincere  so  far  as  they  go,  but  the  whole 
heart  is  not  in  them.  We  must  not  expect  such  prayers  to  have 
much  power  with  God.  When  our  whole  heart  is  in  the  asking, 
His  whole  heart  will  be  in  the  giving. 

(4)  Acts  12:  5,  R.V. — "  Peter  therefore  was  kept  in  the  prison:  but 
prayer  was  made  earnestly  of  the  church  unto  God  for  him." 

FO  UR  TH  PR  OPOSITl  ON:     We  should  pray  earnestly— intensely. 

The  word  translated  "earnestly"  in  this  passage  is  a  very 
strong  woi"d.  It  means,  literally,  "  stretched-out-ly. "  It  is  a 
pictorial  word.  It  pictures  the  mind  stretched  out  in  intensity 
of  desire.  The  same  word  is  used  of  our  Lord's  praying  in 
Luke  22:  44,  where,  in  the  intensity  of  His  agony,  "  His  sweat  be- 
came as  it  were  great  drops  of  blood  falling  down  upon  the  ground. " 
It  is  the  prayer  into  which  the  whole  soul  goes  in  an  intensity  of  de- 
sire that  lays  hold  upon  God.  These  indifferent,  heartless,  bloodless 
prayers,  that  we  offer,  and  soon  forget  what  we  ask  for,  count  lit- 
tle with  Him.     Paul  called  upon  the  believers  in  Rome  to  "strive 


448  What  the  Bible  Teaches 

together"  with  him  in  their  prayers  to  God.  (Rom.  15:  30.) 
The  word  for  " strive  "  means,  literally,  "to  enter  a  contest," 
"to  struggle,"  "to  contend,"  "  to  endeavor  with  strenuous  zeal." 
It  is  the  word  from  which  our  word  "agonize  "  is  derived.  There 
seems  to  be  little  praying  of  this  sort  in  our  day.  Some  fancy  it 
is  a  mark  of  faith  to  take  things  easy  in  prayer  as  well  as  else- 
where. They  call  it  "the  rest  of  faith."  This  is  evidently  a 
form  of  faith  the  Lord  Jesus  had  not  learned.  Heb.  5:  7 — "Who 
in  the  days  of  his  flesh,  when  he  had  offered  up  prayers  and  sup- 
plications with  strong  crying  and  tears  unto  Him  that  was  able  to 
save  Him  from  death,  and  was  heard  in  that  He  feared."  If  this 
kind  of  praying  is  rare,  it  has  power  to-day  when  it  is  found,  even 
as  it  had  in  the  olden  time.     (Compare  Gen.  32:  26.) 

(5)  Rom.  12:  12,  R.V. — "  Rejoicing  in  hope;  patient  in  tribulation; 
continuing  steadfastly  in  prayer." 

€01.4:2,  R.V. — "  Continue  steadfastly  in  prayer,  watching  therein 
with  thanksgiving." 

Luke  18:  1-8 — "And  he  spake  a  parable  unto  them  to  this  end,  that 
men  ought  always  to  pray,  and  not  to  faittt;  saying,  There  was  in  a 
city  a  judge,  which  feared  not  God,  neither  regarded  man:  And  there 
was  a  widow  in  that  city;  and  she  came  unto  him,  saying,  Avenge  me 
of  mine  adversary.  And  he  would  not  for  a  while:  but  afterward  he 
said  within  himself,  Though  I  fear  not  God,  nor  regard  man:  yet  be- 
cause this  woman  troubleth  me,  I  will  avenge  her,  lest  by  her  contin- 
ual coming  she  weary  me.  And  the  Lord  said,  Hear  what  the  unjust 
judge  saith.  And  shall  not  God  avenge  his  own  elect,  which  cry  day 
and  night  unto  him,  though  he  bear  long  with  them?  I  tell  you  that  he 
will  avenge  them  speedily.  Nevertheless,  when  the  Son  of  man 
Cometh,  shall  he  find  faith  on  the  earth?  " 

FIFTH  PROPOSITION:     We  should  pray  with  steadfast  contin- 
uance — perseverance. 

The  true  and  earnest  prayer  will  not  give  up  because  his 
petition  is  not  heard  the  first  time.  It  is  a  form  of  spiritual  lazi- 
ness that  tries  to  palm  itself  off  as  submission  to  the  will  of 
God,  that  concludes  because  we  do  not  get  a  thing  the  first  time 
we  ask  for  it  that  it  is  not  the  will  of  God  to  give  it.  God  often 
tests  our  faith  and  our  earnestness.  (Compare  Matt.  20 :  31 ; 
15-23-28.)  Of  course  there  are  times  when  we  can  count  the 
thing  we  have  asked  for  as  already  ours  (Jno.  11:4;  1  Jno. 
5:14,    15;  Mark   11:24;  R.V.),    so  need    not   continue  prr.ying. 


Prayer  449 

Some  say  it  indicates  a  lack  of  faith  to  ask  anything  a  second 
time,  and  not  take  it  by  simple  faith  upon  the  first  asking.  But 
Jesus  prayed  three  times  for  the  same  thing.     (Matt.  26:  44.) 

(6)  Matt.  6:  7 — "But  when  ye  pray  use  not  vain  repetitions,  as 
the  heathen  do:  for  they  think  that  they  shall  be  heard  for  their  much 
speaking." 

SIXTH  PROPOSITION:     We   thould  not  use  vain  repetitions 
when  we  pray. 

The  word  here  translated  "use  vain  repetitions"  means, 
literally,  "  to  stammer  or  stutter,"  and  thus  to  repeat  the  same 
thing  over  and  over.  The  thought  is,  as  the  rest  of  the  verse 
clearly  shows,  that  we  are  not  to  keep  repeating  the  same  re- 
quest over  and  over  in  the  same  prayer,  as  if  God  saw  some 
merit  in  each  time  it  was  offered,  and  thus  multiplied  merit  in  the 
frequency  with  which  it  was  repeated.  It  applies  directly  to  the 
Roman  Catholic  practice  of  rattling  off  so  many  "Pater  Nosters  " 
or  other  prayers.  There  is  repetition  that  comes  from  intense 
earnestness.     (Contrast  the  26th  and  37th  verses  of  1  Kg.  18.) 

7)  Dan.  9:  3 — "  And  I  set  my  face  unto  the  Lord  God,  to  seek  by 
prayer  and  supplications,  with  fasting,  and  sackcloth,  and  ashes." 

Acts  14:  23 — "  And  when  they  had  ordained  them  elders  in  every 
church,  and  had  prayed  with  fasting,  they  commended  them  to  the 
Lord,  on  whom  they  believed." 

Acts  13:2,3 — "As  they  ministered  to  the  Lord,  and  fasted,  the 
Holy  Ghost  said,  Separate  me  Barnabas  and  Saul  for  the  work  where- 
unto  I  have  called  them.  And  when  they  had  fasted  and  prayed,  and 
laid  their  hands  on  them,  they  sent  them  away." 

SEVENTH  PROPOSITION:     We  should  pray  with  fasting. 

This,  of  course,  does  not  mean  that  we  should  fast  every 
time  we  pray.  But  there  are  times  of  emergency  or  of  special 
crisis  in  work,  or  in  our  individual  lives,  when  men  of  downright 
earnestness  will  withdraw  themselves  from  even  the  gratifica- 
tion of  natural  appetites,  that  would  be  perfectly  proper  under 
other  circumstances,  that  they  may  give  themselves  up  wholly  to 
prayer.  There  is  peculiar  power  in  such  prayer.  Every  great 
crisis  in  life  and  work  should  be  met  in  that  way.  On  the  appro- 
priateness of  fasting  in  the  present  dispensation  see  also  Matt. 
9: 15 — "And  Jesus  said  unto  them,  can  the  children  of  the  bride- 
chamber  mourn,  as  long  as  the  bridegroom  is  with  them  ?     But 


450  What  the  Bible  Teaches 

the  days  will  come,   when  the  bridegroom  shall  be  taken  from 
them,  and  then  shall  they  fast." 

(8)  2  Chron.  7:  14 — "  If  my  people,  which  are  called  by  my  name, 
shall  humble  themselves,  and  pray,  and  seek  my  face,  and  turn  from 
their  wicked  ways;  then  will  I  hear  from  heaven,  and  will  forgive  their 
sin,  and  will  heal  their  land." 

EIGHTH  PROPOSITION:  In  times  when  toe  have  wandered 
from  God  we  should  pray  with  humiliation  of  self  and  renun- 
ciation of  sin. 

(9)  Phil.  4:6 — "Be  careful  for  nothing;  but  in  every  thing  by 
prayer  and  supplication  with  thanksgiving  let  your  requests  be  made 
known  unto  God." 

Col.  4:  2 — "  Continue  in  prayer,  and  watch  in  the  same  with  thanks- 
giving." 

NINTH  PROPOSITION:     We  should  pray  with  thanksgiving. 

In  approaching  G-od  to  ask  for  new  blessings  we  should  not 
neglect  to  return  thanks  for  blessings  already  granted.  Doubt- 
less one  reason  why  so  many  ot  our  prayers  lack  power  is  because 
we  have  neglected  to  return  thanks  for  blessings  already  re- 
ceived. God  is  deeply  grieved  by  this  thoughtlessness  and  in- 
gratitude of  which  so  many  of  us  are  guilty.  (See  Luke  17:  17, 
18,  R.V.)  , 

(10)  Matt.  18:  19,  20 — '*  Again  I  say  unto  you,  That  if  two  of  you 
shall  agree  on  earth  as  touching  anything  that  they  shall  ask,  it  shall 
be  done  for  them  of  my  Father  which  is  in  heaven.  For  where  two  or 
three  are  gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them." 

TENTH  PROPOSITION:     We  should  pray  in  union  with  others. 

God  everywhere  emphasizes  and  blesses  the  unity  of  believers 
and  there  is  especial  power  in  united  prayer.  Note  that  the  two 
must  not  merely  agree  together  to  ask,  they  must  agree  concern- 
ing the  thing  that  they  ask — i.  e.,  thefe  must  be  real  unity  of  de- 
sire concerning  this  specific  thing.  It  is  very  easy  to  get  some 
one  to  unite  with  me  in  asking  some  thing  I  desire,  but  still 
there  may  be  no  unity  of  desire.  The  other  asks  it  simply  be- 
cause I  wish  it.  But  when  the  Holy  Spirit  leads  two  believing 
hearts  to  beat  as  one  concerning  some  coveted  blessing,  then 
there  is  power, — when,  for  example,  two  persons  in  a  community 


Prayer  451 

have  a  common  desire  for  the  outpouring  of  the  Spirit  in  that 
community.  Whenever  you  can  find  another  whose  lieart  the  Holy 
Spirit  is  drawing  out  in  the  same  direction  He  does  yours,  you 
can  approach  God  with  great  confidence  of  obtaining  this  thing. 

(11)  Matt,  21:22 — "And  all  things,  whatsoever  ye  shall  ask  in 
prayer,  believing,  ye  shall  receive." 

ELE  VENTH  PR  OPOSITION:      We  should  pray  believing. 

Believing  in  this  place  does  not  mean  a  general  trust  in  God, 
but  the  unwavering  expectation  of  getting  the  thing  we  ask.  (See 
Jas.  1:5,  6.)  Indeed,  faith  goes  beyond  expecting  and  reckons 
the  thing  asked  as  already  ours.  What  we  thus  reckon  ours  be- 
comes ours  in  actual  experimental  possession.  (Mark  11:24, 
R.V.)     God  delights  to  honor  the  faith  that  counts  on  Him. 

Question:     How  can  we  have  such  faith  ? 

Answer:  (a)  By  the  Word  of  God.  (Rom.  10:17;  com- 
pare Rom.  4:20,  21,  R.V.)  ib)  By  the  Holy  Spirit's  teaching. 
Rom.  8:26,  27,  R.V. — "And  in  like  manner  the  Spirit  also  help- 
eth  our  infirmity:  for  we  know  not  how  to  pray  as  we  ought;  but 
the  Spirit  himself  maketh  intercession  for  us  with  groanings 
which  cannot  be  uttered;  and  he  that  searcheth  the  hearts  know- 
eth  what  is  in  the  mind  of  the  Spirit,  because  he  maketh  inter- 
cession for  the  saints  according  to  the  will  of  God." 

(12)  Eph.  6:  18,  R.V. — "With  all  prayer  and  supplication  praying 
at  all  seasons  in  the  Spirit,  and  watching  thereunto  in  all  perseverance 
and  supplication  for  all  the  saints,  and  on  my  behalf." 

Jude  20,  R.V. — "  But  ye,  beloved,  building  up  yourselves  on  your 
most  holy  faith,  praying  in  the  Holy  Spirit." 

TWELFTH   PROPOSITION:     We    should  pray    in    the  Holy 

Spirit. 

All  approach  to  God  should  be  in  the  Holy  Spirit's  power. 
The  true  believer  has  no  confidence  in  the  flesh.  (Phil.  3:  3, R.V.) 
The  flesh  may  prompt  me  to  pray  for  many  things.  That  is  no 
reason  for  asking  them.  I  should  no  more  follow  the  promptings 
of  the  flesh  in  praying  than  in  sinning,  I  should  submit  every 
desire  to  the  Holy  Spirit,  and  seek  His  guidance  in  prayer.  Very 
much  prayer  of  many  excellent  people  is  in  the  flesh,  and  is,  of 
course,  not  answered.  Many  a  minister's  longing  for  a  revival, 
many  a  wife's  longing  for  the  conversion  of  her  husband,  is  thor* 


452  What  the  Bible  Teaches 

oughly  carnal.  "We  should  pray  in  the  Holy  Spirit,  under  His 
prompting  and  guidance.  As  the  disciples  said  to  Jesus  during 
His  earthly  life,  "  teach  us  to  pray,"  so  we  should  look  constantly 
to  the  "other  Paraclete"  (Jno.  14:  16;  16:  7)  to  teach  us  to 
pray,  and  He  will.  This  thought  disposes  of  all  the  objections 
against  prayer  from  the  standpoint  of  its  "subjecting  the  infinite 
wisdom  of  God  to  the  foolish  whims  of  finite  creatures."  Those 
who  thus  talk  are  ignorant  of  the  Bible  doctrine  of  prayer.  It 
disposes  also  of  most  of  the  other  objections  that  the  spiritually 
superficial  and  ignorant  urge  against  prevailing  prayer. 

Tin.    Hindrances  to  Prayer;  or,  Why  Many  Prayers  Are  not  Answered. 

(i)  Jas.  4:3,  R.V. — "Ye  ask,  and  receive  not,  because  ye  ask 
amiss,  that  ye  may  spend  it  in  your  pleasures.' 

FIRST  PROPOSITION:  Prayer  is  often  unansioered  because  it 
is  offered  from  a  selfish  purpose. 

The  chief  purpose  in  prayer  should  be  that  G-od  may  be  glori- 
fied in  the  answer.  If  we  ask  merely  that  we  may  receive  for 
use  in  our  pleasures,  or  for  our  own  gratification  in  one  way  or 
another,  we  "ask  amiss,"  and  need  not  expect  to  receive  what 
we  ask.     This  explains  why  many  prayers  remain  unanswered. 

(2)  Is.  59:  I,  2 — "  Behold  the  Lord's  hand  is  not  shortened,  that  it 
cannot  save;  neither  his  ear  heavy,  that  it  cannot  hear:  But  your 
iniquities  have  separated  between  you  and  your  God,  and  your  sins 
have  hid  his  face  from  you,  that  he  will  not  hear." 

SECOND  PROPOSITION:  Prayer  is  unanswered  because  sin 
separates  between  the  one  who  prays  and  the  God  to  xohonx  he 
prays.     (Compare  Deut.  1:43-45.) 

If  we  ask  God  for  anything  and  do  not  get  it,  we  should  not 
conclude  necessarily  that  it  is  not  God's  will  to  give  the  thing  we 
have  asked.  We  should  rather  ask  if  there  is  any  sin  in  our 
outward  or  inward  lives  that  is  separating  us  from  God  and  clos- 
ing His  ear  to  our  cry.  So  long  as  we  hold  on  to  sin  or  have  any 
controversy  with  God,  we  cannot  expect  Him  to  heed  our 
prayers. 

(3)  Ezek.  14:  3,  R.V. — "  Saying,  Son  of  man,  these  men  have  taken 
their  idols  into  their  heart,  and  put  the  stumbling  block  of  their  in- 
iquity before  their  face:  should  I  be  inquired  of  at  all  by  them  ?" 


Prayer  453 

THIRD  PROPOSITION":  Prayer  is  unanswered  when  the  one 
who  prays  takes  idols  into  his  heart. 

Many  professedly  Christian  men  and  women  have  idols  in 
their  hearts  as  truly  as  the  ancient  Israelites.  They  do  not  rec- 
ognize these  things  as  idols,  but  they  are.  Anything  upon  which 
we  have  set  our  heart,  and  would  not  give  up  for  Christ's  sake, 
is  an  idol  and  hinders  prayer.  God  often  calls  our  attention  to 
the  fact  that  we  have  an  idol  by  not  answering  our  prayer,  and 
thus  leading  us  to  ask  why  our  prayer  is  not  answered.  Thus  we 
discover  the  idol,  put  it  away  and  God  hears  our  prayer. 

(4)  Mark  ii:  25,  26 — "  And  when  ye  stand  praying,  forgive,  if  ye 
have  aught  against  any;  that  your  Father  also  which  is  in  heaven  may 
forgive  you  your  trespasses.  But  if  ye  do  not  forgive  neither  will 
your  Father  which  is  in  heaven  forgive  your  trespasses." 

FOURTH  PROPOSITION:  Prayer  is  unanswered  because  we  do 
not  forgive  those  against  whom  we  have  something. 

This  is  one  of  the  commonest  hindrances  to  prayer.  Far 
more  common  than  we  think.  Prayer  is  answered  on  the  basis 
that  our  sins  are  forgiven,  but  God  cannot  deal  with  us  on  the 
basis  of  forgiveness  while  we  are  harboring  ill-will  against  thoso 
who  have  wronged  us.  Anyone  who  is  harboring  a  grudge 
against  another  has  fast  closed  the  ear  of  God  against  his  own 
cry. 

(5)  Jas.  i:  5-7,  R.V, — "  But  if  any  of  you  lacketh  wisdom,  let  him 
ask  of  God,  who  giveth  to  all  liberally  and  upbraideth  not;  and  it  shall 
be  given  him.  But  let  him  ask  in  faith,  nothing  doubting:  for  he  that 
doubteth  is  like  the  surge  of  the  sea  driven  by  the  wind  and  tossed. 
For  let  not  that  man  think  that  he  shall  receive  anything  of  the  Lord." 

FIFTH  PR  OPOSITION:  Prayers  are  unanswered  because  of  our 
unbelief — i.  e. ,  because  we  question  whether  we  shall  receive  that 
which  God  has  promised. 

God  demands  that  we  shall  believe  His  Word  absolutely  To 
question  it  is  to  make  Him  a  liar.  Many  do  this  when  they  plead 
his  promises,  and  it  is  no  wonder  that  their  prayers  are  not 
answered. 

(6)  I  Pet.  3:  6,  7 — "  Even  as  Sarah  obeyed  Abraham,  calling  him 
Lord;  whose  daughters  ye  are,  as  long  as  ye  do  well,  and  are  not 
afraid  with  any  amazement,  likewise,  ye  husbands,  dwell  with  them  ac- 


454  What  the  Bible  Teaches 

cording  to  knowledge,  giving  honor  unto  the  wife,  as  unto  the  weaker 
vessel,  and  as  being  heirs  together  of  the  grace  of  life;  that  your  pray- 
ers be  not  hindered. 

SIXTH  PROPOSITION:  The  prayers  of  husbands  are  hindered 
because  they  do  not  render  to  their  wives  that  considerate  regard 
which  is  their  due. 

It  is  doubtless  also  true  that  the  prayers  of  wives  are  hin- 
dered because  of  their  failure  in  duty  toward  their  husbands.  If 
husbands  and  wives  should  seek  diligently  for  the  cause  of  their 
unanswered  pr-ayers,  they  would  often  find  it  in  their  relations 
to  one  another  and  actions  toward  one  another  as  husband  and 
wife. 

IX.    The  Results  of  Prayer. 

(i)  Jas.  5:  16,  R.V. — "Confess  therefore  your  sins  one  to  an* 
other,  and  pray  one  for  another,  that  ye  may  be  healed.  The  suppli- 
cation of  a  righteous  man  availeth  much  in  its  working." 

FIRST  PROPOSITION:     Prayer  availeth  much  in  its  working. 

How  much? 

Vv.  17: 18 — "Elijah  was  a  man  of  like  passions  with  us,  and  he 
prayed  fervently  that  it  might  not  rain;  and  it  rained  not  on  the 
earth  for  three  years  and  six  months.  And  he  prayed  again;  and 
the  heaven  gave  rain,  and  the  earth  brought  forth  her  fruit." 

I  Kg.  18:  37,  38 — "Hear  me,  O  Lord,  hear  me,  that  this  people 
may  know  that  thou.  Lord,  art  God,  and  that  thou  hast  turned  their 
heart  back  again.  Then  the  fire  of  the  Lord  fell,  and  consumed  the 
burnt  offering,  and  the  wood,  and  the  stones,  and  the  dust,  and  licked 
up  the  water  that  was  in  the  trench."  (See  also  passages  under  Sec- 
tion VL) 

The  great  secret  of  the  poverty  and  powerlessness  of  the 
average  believer  and  average  church  is  found  in  Jas.  4:  2 — "Ye 
have  not  because  ye  ask  not." 

(2)  Jno.  14:  13,  14 — "  And  whatsoever  ye  shall  ask  in  my  name, 
that  will  I  do,  that  the  Father  may  be  glorified  in  the  Son.  If  ye  ask 
anything  in  my  name,  I  will  do  it." 

SECOND  PROPOSITION:     Prayer  secures  the  very  thing  asked. 

(3)  I  Jno.  3:  22 — "And  whatsoever  we  ask,  we  receive  of  him,  be- 
cause we  keep  his  commandments,  and  do  those  things  that  are  pleas- 
ing in  his  sight. 


Prayer  455 

THIRD  PROPOSITION:  Whatsoever  we  ask  from  God  we  re. 
ceive  when  we  keep  His  commandments  and  do  the  things  that 
are  pleasing  in  his  sight. 

(4)  I  Jno.  5:  14,  15 — "And  this  is  the  confidence  that  we  have  in 
him,  that,  if  we  ask  anything  according  to  his  will,  he  heareth  us: 
And  if  we  know  that  he  hear  us,  whatsoever  we  ask,  we  know  that  we 
have  the  petitions  that  we  desired  of  him." 

FO  UR  TH  PR  0 POSITION:  If  we  ask  anything  according  to  His 
will  He  hears  us,  and  when  our  prayer  is  heard  the  thing  asked 
is  ours. 


CHAPTER  XV. 

J  THANKSGIVING. 

The  importance  of  this  subject  will  be  manifest  to  anyone 
who  will  note  the  space  occupied  in  the  Bible  by  thanksgiving  and 
praise. 

I.    The  Duty. 

(i)  Ps.  92:  I,  2,  4 — "It  is  a  good  thing  to  give  thanks  unto  the 
Lord,  and  to  sing  praises  unto  thy  name,  O  Most  High:  To  shew 
forth  thy  loving  kindness  in  the  morning,  and  thy  faithfulness  every 
night,  .  .  .  For  thou.  Lord,  hast  made  me  glad  through  thy 
work:  I  will  triumph  in  the  works  of  thy  hands." 

FIRST  PROPOSITION:     It  is  a  good  thing  to  give  thanks  unto 
the  Lord. 

The  Lord's  dealings  with  us  make  thanksgiving  and  praise 
on  our  part  the  only  fitting  thing.  In  the  107th  Psalm  the  Psalm- 
ist burst  out  four  times  into  the  cry :  "Oh  that  men  would 
praise  the  Lord  for  his  goodness,  and  for  his  wonderful  works  to 
the  children  of  men."  As  we  reflect  to-day  upon  the  wondrous 
goodness  of  God  to  men  on  the  one  hand,  and,  on  the  other  hand, 
upon  the  little  thought  and  strength  and  time  not  only  men,  but 
even  the  average  Christian,  gives  to  thanksgiving,  we  may  well 
utter  the  same  cry. 

(2)  Ps,  100:4 — "  Enter  into  his  gates  with  thanksgiving,  and  into 
his  courts  with  praise:  be  thankful  unto  him  and  bless  his  name." 

Eph.  5:  4 — "Neither  filthiness,  nor  foolish  talking,  nor  jesting, 
which  are  not  convenient:  but  rather  giving  of  thanks." 

Col.  3:  15,  17—"  And  let  the  peace  of  God  rule  in  your  hearts,  to  the 
which  also  ye  are  called  in  one  body;  and  be  ye  thankful." 

I  Thess.  5:  18—"  In  everything  give  thanks:  for  this  is  the  will  of 
God  in  Christ  Jesus  concerning  you." 

SE  COND  PR  OPOSITION:     We  are  commanded  again  and  again 
to  give  thanks. 


Thanksgiving  457 

The  failure  to  return  thanks  unto  God  '<  who  daily  loadeth  us 
with  benefits  "  is  just  as  distinct  and  definite  disobedience  to 
God's  commands  as  to  steal  or  to  murder. 

(3)  Ps.  69:  30,  31 — "  I  will  praise  the  name  of  God  with  a  song,  and 
will  magnify  him  with  thanksgiving.  This  also  shall  please  the  Lord 
better  than  an  ox  or  bullock  that  hath  horns  and  hoofs." 

THIRD  PROPOSITION:       The  rendering  of  thanks  unto  God 
is  more  acceptable  to  Him  than  costly  sacrifices. 

We  cannot  all  bring  expensive  offerings  to  God,  but  we  can 
all  bring  the  more  pleasing  offering  of  true  and  hearty  thanks- 
giving. 

(4)  Luke  24:  52,  53 — "And  they  worshipped  him,  and  returned  to 
Jerusalem  with  great  joy:  and  were  continually  in  the  temple,  praising 
and  blessing  God.    Amen." 

Acts  2:  46,  47 — "  And  they,  continuing  daily  with  one  accord  in  the 
temple,  and  breaking  bread  from  house  to  house,  did  eat  their  meat 
with  gladness  and  singleness  of  heart,  praising  God,  and  having  favor 
with  all  the  people.  And  the  Lord  added  to  the  church  daily  such  as 
should  be  saved." 

FOURTH  PROPOSITION:     The  early    Christians  gave  them- 
selves continually  to  praise  and  thanksgiving. 

Thanksgiving  and  praise  were  among  the  most  noticeable  and 
notable  characteristics  of  their  lives.  The  same  thing  is  true  of  the 
holy  men  and  women  of  the  Old  Testament.  I  can  not  think  of  a  good 
person,  mentioned  at  all  prominently  in  the  Bible,  of  whom  it  is  not 
definitely  recorded  that  he  thanked  God  for  some  act  of  his  good- 
ness. The  Bible  is  very  largely  taken  up  with  praise  and  thanks- 
giving. (Look  up  the  words  "  thank,"  "  praise  "  and  "  bless  " 
and  synonymous  words.     Note  the  Epistles  of  Paul.) 

(5)  Jno.  11:  41 — "Then  they  took  away  the  stone  from  the  place 
where  the  dead  was  laid.  And  Jesus  lifted  up  his  eyes,  and  said, 
Father  I  thank  Thee  that  Thou  hast  heard  me." 

Matt.  11:  25 — "  At  that  time  Jesus  answered  and  said,  I  thank  thee, 
O  Father,  Lord  of  heaven  and  earth,  because  thou  hast  hid  these  things 
from  the  wise  and  prudent,  and  hast  revealed  them  unto  babes," 

FIFTH  PROPOSITION:     The  Lord  Jesus  Christ  returned  thanks. 

These  are  only  specimen  passages,  but  again  and  again  do 
we  get  glimpses  into  the  life  of  Christ  that  show  us  that  it  was  a 


458  What  the  Bible  Teaches 

life  of  abounding  thankfulness  to  God.  Christ's  manner  of  return- 
ing thanks  at  the  simplest  meal  was  so  noticeable  that  two  of  His 
disciples  recognized  Him  by  this  after  His  resurrection.  (Luke 
24:  30,  31,  35.) 

(6)  Col.  i:  9,  12 — "  For  this  cause  we  also,  since  the  day  we  heard 
it,  do  not  cease  to  pray  for  you,  and  to  desire  that  ye  might  be  filled 
with  the  knowledge  of  his  will  in  all  wisdom  and  spiritual  understand- 
ing. .  .  .  Giving  thanks  unto  the  Father,  which  hath  made  us  meet 
to  be  partakers  of  the  inheritance  of  the  saints  in  light." 

SIXTH  PROPOSITION:  Giving  thanks  unto  the  Father  is  one 
of  the  inevitable  results  of  being  '  ^  filed  with  the  knoxcledge  of 
His  will  in  all  wisdom  and  spiritual  under standi7ig. ' ' 

(7)  Eph.  5:  18-20 — "And  be  not  drunk  with  wine,  wherein  is  ex- 
cess; but  be  filled  with  the  Spirit;  Speaking  to  yourselves  in  psalms 
and  hymns  and  spiritual  songs,  singmg  and  making  melody  in  your 
heart  to  the  Lord;  giving  thanks  always  for  all  things  unto  God  and 
the  Father  in  the  name  of  our  Lord  Jesus  Christ." 

SEVENTH  PROPOSITION:  Giving  thanks  is  one  of  the  in- 
evitable results  of  being  filed  with  the  Spirit. 

(8)  2  Cor.  g:  12 — "  For  the  administration  of  this  service  not  only 
supplieth  the  want  of  the  saints,  but  is  abundant  also  by  many  thanks- 
givings unto  God." 

2  Cor.  4:  15,  R.V. — "For  all  things  are  for  your  sakes,  that  the 
grace,  being  multiplied  through  the  many,  may  cause  the  thanksgiving 
to  abound  unto  the  glory  of  God." 

EIGHTH  PR  OPOSl  Tl  ON:  The  rendering  of  thanks  brings  glory 
to  God. 

(9)  Jno.  11:  41,  42 — "  Then  they  took  away  the  stone  from  the  place 
where  the  dead  was  laid.  And  Jesus  lifted  up  his  eyes,  and  said. 
Father,  I  thank  thee  that  thou  hast  heard  me.  And  I  knew  that  thou 
hearest  me  always:  but  because  of  the  people  which  stand  by  I  said  it, 
that  they  may  believe  that  thou  hast  sent  me." 

NINTH  PROPOSITION:  The  rendering  of  thanks  leads  other 
men  to  believe. 

(10)  Luke  17:  15-18 — "  And  one  of  them,  when  he  saw  that  he  was 
healed,  turned  back,  and  with  a  loud  voice  glorified  God.  And  fell 
down  on  his  face  at  his  feet,  giving  him  thanks;  and  he  was  a  Samari- 
tan.    And  lesus  answering  said.  Were  there  not  ten  cleansed?     But 


Thanksgiving  459 

where  are  the  nine?  There  are  not  found  that  returned  to  give  glory 
to  God  save  this  stranger.  And  he  said  unto  him,  Arise,  go  thy  way: 
thy  faith  hath  made  thee  whole." 

TENTH  PROPOSITION:  The  failure  to  return  thanks  for 
definite  blessings  received  is  a  ynanifestation  of  ingratitude  that 
surprises  and  grieves  Jesus  Christ. 

(ii)  Rom,  i:  18,  21,  R.V.  (Note  also  following  vv.  24,  26) — "For 
the  wrath  of  God  is  revealed  from  heaven  against  all  ungodliness  and 
unrighteousness  of  men,  who  hold  down  the  truth  in  unrighteousness. 
.  .  .  Because  that,  knowing  God,  they  glorified  him  not  as  God, 
neither  gave  thanks;  but  became  vain  in  their  reasonings,  and  their 
senseless  heart  was  darkened." 

ELEVENTH  PROPOSITION:  The  failure  to  return  thanks  is 
one  of  the  principal  reasons  for  the  revelation  of  the  v^rath  of 
God  from  heaven,  and  for  giving  men  up  to  a  reprobate  mind. 

(12)  Phil.  4:  6 — "Be  careful  for  nothing;  but  in  everything  by 
prayer  and  supplication  with  thanksgiving  let  your  requests  be  made 
known  to  God." 

TWELFTH  PROPOSITION:  Thanksgiving  is  a  necessary  ac- 
comp>animent  of  prevailing  prayer. 

n.    To  Whom  to  Give  Thauks. 

(i)  Ps.  75:  I — "  Unto  thee,  O  God,  do  we  give  thanks,  unto  thee  do 
we  give  thanks:  for  that  thy  name  is  near  thy  wonderous  works 
declare." 

I  Cor.  15:  57 — "  But  thanks  be  to  God,  which  giveth  us  the  victory 
through  our  Lord  Jesus  Christ." 

FIRST  PROPOSITION:     Thanks  shoidd  be  given  to  God. 

(2)  Col.  i:  12 — "  Giving  thanks  unto  the  Father,  which  hath  made 
us  meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light." 

Eph.  5:  20,  R.V. — "  Giving  thanks  always  for  all  things  in  the  name 
of  our  Lord  Jesus  Christ  to  God,  even  the  Father." 

SECOND  PROPOSITION:  Thanks  should  be  given  to  God, 
even  the  Father. 

(3)  Eph.  i:  3 — "  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in  heaven.br 
places  in  Christ." 


460  What  the  Bible  Teaches 

THIRD  PROPOSITION:     T/ia?iks  should  be  given  to  the  God 
and  Father  of  our  Lord  Jesus  Christ. 

(4)  I  Tim.  i:  12,  R.V. — *'  I  thank  him  that  enabled  me,  even  Christ 
Jesus  our  Lord,  for  that  he  counted  me  faithful,  appointing  me  to  his 
service." 

FO  UR  TH  PR  0 POSITION:     Thanks  should  bt  rendered  to  ChHst 
Jesus  our  Lord. 

In  the  ovei'whelming  majority  of  instances,  however,  in  the 
New  Testament,  to  say  nothing  of  the  Old,  the  offering  of  thanks 
is  to  God  the  Father.  It  is  through  Jesus  Christ.  The  reason 
for  this  seems  to  be  that  God  the  Father  is  the  original  source  of 
all  our  blessings.  Even  Jesus  is  His  gift.  (Jno.  3:  16;  Rom.  5, 
8.)  While  all  the  Father's  love  is  manifested  to  us  in  Chi'ist,  still  it 
is  the  Father's  love.  We  need  to  recognize  the  Father  back  of 
Christ  as  the  source  of  all.  The  conception  of  God  as  only 
brought  to  love  us  because  of  what  Christ  did,  is  utterly  foreign 
to  the  thought  and  life  of  the  New  Testament.  It  is  true  that 
God,  being  holy,  can  deal  with  sinners  in  mercy  only  on  the  ground 
of  the  propitiatory  work  of  Christ,  but  it  is  God  Himself  who  fur- 
nishes the  propitiation:  1  Jno.  4:  10 — "Herein  is  love,  not  that 
we  loved  God,  but  that  he  loved  us,  and  sent  his  son  to  be  the 
propitiation  for  our  sins."  The  Son  came,  as  He  so  often  said, 
to  do  the  Father's  will. 

III.    Who  Can  Bender  Acceptable  Thanks. 

(i)  Ps.  107:  I,  2 — "  O  give  thanks  unto  the  Lord,  for  he  is  good:  for 
his  mercy  endureth  for  ever.  Let  the  redeemed  of  the  Lord  say  so, 
whom  he  hath  redeemed  from  the  hand  of  the  enemy." 

FIRST  PROPOSITION:     The  redeemed  of  the  Lord  can  render 
acceptable  thanks. 

(2)  I  Tim.  4:  3 — "Forbidding  to  marry,  and  commanding  to 
abstain  from  meats,  which  God  hath  created  to  be  received  with 
thanksgiving  of  ihem  which  believe  and  know  the  truth. '^ 

SECOND  PROPOSITION:     Those  who   believe   and  know   the 
truth  can  render  acceptable  thanks 

The  body  of  believers  "a  spiritual  house,  an  holy  priest- 
hood" exists  for  this  purpose,  "to  offer  up  spiritual  sacrifices 


Thanksgiving  461 

acceptable  to  God  through  Jesus   Christ."     (1  Pet.   2:  5,  R.V. 
Compare  Heb.  13:15,  R.V.) 

(3)  Prov.  15:  8 — "  The  sacrifice  of  the  wicked  is  an  abomination  to 
the  Lord:  but  the  prayer  of  the  upright  is  his  delight." 

(Compare  Heb.  13:  15 — "  By  him  therefore  let  us  offer  the  sacrifice 
of  praise  to  God  continually,  that  is,  the  fruit  of  our  lips,  giving  thanks 
to  his  name,") 

THIRD  PROPOSITION:  The  wicked  cannot  render  to  God 
acceptable  thanksgiving.  Their  sacrifice  is  an  abomination  to  the 
Lord. 

IT.    For  What  to  Render  Thanks. 

(i)  Luke  2:  27,  28 — "And  he  came  by  the  Spirit  into  the  temple: 
and  when  the  parents  brought  in  the  child  Jesus,  to  do  for  him  after 
the  custom  of  the  law,  then  took  he  him  up  in  his  arms,  and  blessed 
God,  and  said." 

Luke  2:  36-38 — "  And  there  was  one  Anna,  a  prophetess,  the 
daughter  of  Phanuel,  of  the  tribe  of  Aser:  she  was  of  a  great  age,  and 
had  lived  with  a  husband  seven  years  from  her  virginity;  and  she  was 
a  widow  of  about  fourscore  and  four  years,  which  departed  not  from 
the  temple,  but  served  God  with  fastings  and  prayers  night  and  day. 
And  she  coming  in  that  instant  gave  thanks  likewise  unto  the  Lord, 
and  spake  of  him  to  all  them  that  looked  for  redemption  in  Jerusalem." 

FIRST  PR  OPOSITION:    We  should  render  thanks  for  Jesus  Christ. 
As  all  our  blessings  center  in  Him  and  come  through  Him, 
our  thanks  to  God  will  be  for  Him. 

(2)  Ps.  103:  1,3 — "Bless  the  Lord,  O  my  soul:  and  all  that  is 
within  me,  bless  his  holy  name.  .  .  .  Who  forgiveth  all  thine 
iniquities." 

SECOND  PROPOSITION:  We  should  render  thanks  J  or  for- 
giveness of  iniquities. 

(3)  Rom.  7:  24,  25 — "  O  wretched  man  that  I  am!  who  shall  deliver 
me  from  the  body  of  this  death?  I  thank  God  through  Jesus  Christ 
our  Lord."    (See  context.) 

THIRD  PROPOSITION:  We  should  render  thanks  for  deliver, 
ancefrom  the  poicer  of  the  law  of  sin  and  death. 

(4)  Ps.  103:3 — "  Who  healeth  all  thy  diseases." 

FO  UR  TH  PR  OPOSITION:  We  should  render  thanks  for  the  heal- 
ing of  our  diseases.     (Compare  the  lepers  Luke  17:  15-18.) 


462  What  the  Bible  Teaches 

(5)  I  Cor.  15:57  (see  context) — "But  thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  Jesus  Christ,"  ' 

FIFTH  PROPOSITION:      We  should  render  thanks  for  victory 
through  our  Lord  Jesus  Christ  over  sin  and  death  and  the  grave. 

(6)  I  Pet.  1:3,  R.V. — "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  according  to  his  great  mercy  begat  us  again  unto  a 
lively  hope  by  the  resurrection  of  Jesus  Christ  from  the  dead." 

SIXTH  PROPOSITION:      We   shoidd  render   thanks  for  a  new 
birth  unto  a  living  hope  by  the  resun-ection  of  Christ. 

{7)  Col.  i:  12 — "Giving  thanks  unto  the  Father,  which  hath  made 
us  meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light." 

SE  VENTH  PR  0  POSITION:      We  should  render  thanks  for  being 
made  meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light. 

(8)  2  Cor.  1:3,  4 — "  Blessed  be  God,  even  the  Father  of  our  Lord 
Jesus  Christ,  the  Father  of  mercies,  and  the  God  of  all  comfort;  who 
comforteth  us  in  all  our  tribulation,  that  we  may  be  able  to  comfort 
them  which  are  in  trouble,  by  the  comfort  wherewith  we  ourselves  are 
comforted  of  God." 

EIGHTH  PROPOSITION:     We  should  render  thanks  for  com- 
fort in  all  our  tribulations, 

(g)  Jno.  11:41 — "Then  they  took  away  the  stone  from  the  place 
where  the  dead  was  laid.  And  Jesus  lifted  up  his  eyes  and  said, 
Father,  I  thank  thee  that  thou  hast  heard  me.' 

NINTH  PROPOSITION:       We   should  render   thanks  for   an- 
swered prayer. 

Every  answered  prayer  should  be  met  by  definite  thanks- 
giving to  God.  We  never  forget  to  thank  anyone  but  God  for 
granted  requests. 

(10)  Dan.  2:  23 — "  I  thank  thee,  and  praise  thee,  O  thou  God  of 
my  fathers,  who  hast  given  me  wisdom  and  might,  and  hast  made 
known  unto  me  now  what  we  desired  of  thee:  for  thou  hast  now  made 
known  unto  us  the  king's  matter." 

TENTH  PROPOSITION:     We  should  render  thanks  for  wisdom 
and  might. 

(11)  I  Tim.  i:  12 — "And  I  thank  Christ  Jesus  our  Lord,  who  hath 
enabled  me,  for  that  he  counted  me  faithful,  putting  me  into  the  min- 
istry." 


Thanksgiving  463 

ELE  VENTH  PR  OPOSITION:     We  should  render  thanks  for  en- 
abling or  empowering  for  service. 

(12)  I  Tim.  4:3 — "Forbidding  to  marry,  and  commanding  to  ab- 
stain from  meats,  which  God  hath  created  to  be  received  with  thanks- 
giving of  them  which  beUeve  and  know  the  truth." 

TWELFTH  PR  0  POSITION:     We  should  render  thanks  for  food. 

It  is  remarkable  how  frequent  are  the  references  in  the  New 
Testament  to  thanksgiving  for  food.  Over  and  over  again  atten- 
tion is  called,  in  the  brief  record  of  the  life  of  Christ,  to  His  re- 
turning thanks  for  food — even  when  it  consisted  of  five  cheap 
barley  loaves  and  two  small  fishes  for  a  great  company.  (Jno. 
6:  23.) 

(13)  I  Cor.  14:  18 — "  I  thank  my  God,  I  speak  with  tongues  more 
than  ye  all." 

THIRTEENTH  PROPOSITION:     We  should  render  thanks  for 
spiritual  gifts. 

(14)  Acts  28:  15 — "And  from  thence,  when  the  brethren  heard  of 
us,  they  came  to  meet  us  as  far  as  Appii  Forum,  and  the  three  Tav- 
erns; whom  when  Paul  saw,  he  thanked  God  and  took  courage." 

FOURTEENTH  PROPOSITION:      We  should  render  thanks  for 
Christian  companions  and  fellowship. 

{15)  Rom.  6:  17 — "  But  God  be  thanked,  that  ye  were  the  servants 
of  sin,  but  ye  have  obeyed  from  the  heart  that  form  of  doctrine  which 
was  delivered  you." 

FIFTEENTH  PROPOSITION:     We  should  render  thaiiks  for 
the  conversion  of  others. 

(16)  2  Thess.  2:  13 — "  But  we  are  bound  to  give  thanks  always  to 
God  for  you,  brethren  beloved  of  the  Lord,  because  God  hath  from 
the  beginning  chosen  you  to  salvation  through  sanctification  of  the 
Spirit  and  belief  of  the  truth." 

SIXTEENTH  PROPOSITION:     We  should   render  thanks  for 
the  elect  and  their  salvation. 

(17)  I  Cor.  i:  4  (see  context) — "I  thank  my  God  always  on  your 
behalf,  for  the  grace  of  God  which  is  given  you  by  Jesus  Christ." 

SEVENTEENTH  PROPOSITION:     We  should  render  thanks 
for  the  grace  bestowed  upon  others. 


464  What  the  Bible  Teaches 

(18)  Rom.  1:  8 — "  First  I  thank  my  God  through  Jesus  Christ  for 
you  all,  that  your  faith  is  spoken  of  throughout  the  whole  world." 

Eph.  i:  15,  16 — "Wherefore  I  also,  after  I  heard  of  your  faith  in 
the  Lord  Jesus,  and  love  unto  all  the  saints,  cease  not  to  give  thanks 
for  you,  making  mention  of  you  in  my  prayers." 

Col;  i:  3,  4 — "  We  give  thanks  to  God  and  the  Father  of  our  Lord 
Jesus  Christ,  pi'aying  always  for  you,  since  we  heard  of  your  faith  in 
Christ  Jesus  and  the  love  which  ye  have  to  all  the  saints." 

1  Thess.  i:  2,  3 — "  We  give  thanks  to  God  for  you  all,  making  men- 
tion of  you  in  our  prayers;  remembering  without  ceasing  your  work  of 
faith  and  labor  of  love,  and  patience  of  hope  in  our  Lord  Jesus  Christ 
in  the  sight  of  God  and  our  Father." 

2  Thess.  i:  3,  R.V. — "  We  are  bound  to  give  thanks  to  God  always 
for  you,  brethren,  even  as  it  is  meet,  for  that  your  faith  groweth  ex- 
ceedingly, and  the  love  of  each  one  of  you  all  toward  one  another 
aboundeth." 

Philemon  4:  5 — "  I  thank  my  God,  making  mention  of  thee  always 
in  my  prayers,  hearing  of  thy  love  and  faith,  which  thou  hast  toward 
the  Lord  Jesus,  and  toward  all  saints." 

EIGHTEENTH  PROPOSITION:  We  should  render  thanks  for 
the  faith  and  love  {and  2^atience  of  hoj^e)  of  others. 

This  seems  to  have  been  one  of  the  most  frequent  occasions 
of  thanksgiving  with  Paul.  Whenever  he  heard  of  the  faith  and 
love  of  an  individual  or  church,  his  heart  seems  to  have  gone  out 
at  once  in  thanksgiving  to  God 

(19)  I  Thess.  3:  8,  9—"  For  now  we  live,  if  ye  stand  fast  in  the 
Lord.  For  what  thanks  can  we  render  to  God  again  for  you,  for  all 
the  joy  wherewith  we  joy  for  your  sakes  before  our  God." 

NINE  TEE  NTH  PR  OPOSITION:  We  should  render  thanks  for 
the  steadfastness  of  the  love  of  others. 

(20)  I  Thess.  2:  13 — "  For  this  cause  also  thank  we  God  without 
ceasing,  because,  when  ye  received  the  word  of  God  which  ye  heard  of 
us,  ye  received  it  not  as  the  word  of  men,  but,  as  it  is  in  truth,  the  word 
of  God,  which  effectually  worketh  also  in  you  that  believe." 

TWENTIETH  PROPOSITION:  We  should  render  thaiiks  for 
the  reception  on  the  part  of  believers  of  God's  Word  as  the  word 
of  God. 

(21)  I  Tim.  2:  I — "I  exhort  therefore,  that,  first  of  all,  supplica- 
tions, prayers,  intercessions,  and  giving  of  thanks,  be  made  for  all 
men." 


Thanksgiving  465 

TWEKTY.FIRST   PROPOSITION:     We  should  render  thanks 
for  all  tnen. 

(22)  Phil.  4:6 — "Be  careful  for  nothing:  but  in  everything  by 
prayer  and  supplication  with  thanksgiving  let  your  requests  be  made 
known  unto  God." 

I  Thess.  5:  18 — "/«  everything  give  thanks:  for  this  is  the  will  of 
God  in  Christ  Jesus  concerning  you." 

Eph.  5:  20 — "  Giving  thanks  always  /<7r  all  things  unto  God  and  the 
Father  in  the  name  of  our  Lord  Jesus  Christ." 

TWENTY-SE  COND  PR  0 POSITION:     We  should  render  thanks 
in  everything  and  for  all  things. 

How  can  we  ? 

Rom.  8:  28 — "And  we  know  that  all  things  work  together  for  good 
to  them  that  love  God,  to  them  that  are  called  according  to  his  purpose. " 

There  is  no  greater,  nor  more  simple  secret  of  a  life  of  unin- 
terrupted and  ever-increasing  joyfuluess,  than  rendering  thanks 
for  all  things.  Our  disappointments  become  ' '  His  appointments, " 
our  sorrows  become  joys,  and  our  tears  become  rainbows. 

V.    When  to  GiTe  Thanks. 

(i)  Ps.  92:  I,  2 — "  It  is  a  good  thing  to  give  thanks  unto  the  Lord, 
and  to  sing  praises  unto  thy  name,  O  Most  High:  to  show  forth  thy 
loving-kindness  in  the  morning,  and  thy  faithfulness  every  night." 

FIRST  PROPOSITION:     We  should  give  thanks  in  the  morning 
and  every  night. 

Each  day  should  be  begun  and  closed  with  thanksgiving  to 
God.  The  thought  of  God's  goodness  to  us  should  rule  our  lives. 
With  this  thought  we  should  arise  every  morning  to  work  and  lie 
diown  every  night  to  sleep. 

(2)  Ps.  119:  62 — "At  midnight  I  will  rise  to  give  thanks  unto  thee 
because  of  thy  righteous  judgments." 

SECOND   PROPOSITION:     We  should  give  thanks  at  midnight. 

The  judgments  here  spoken  of  are  the  judgments  of  God's 
word.  (Compare  vv.  7,  13,  30,  39,  43,  53,  75,  102,  106,  108,  120, 
137,  149,  156,  160,  164,  175,  eighteen  times,  and  all  in  this 
Psalm.)  We  should  be  so  taken  up  with  the  excellence  of  God's 
Word  that  we  awake  in  the  night  to  thank  Him  for  it. 


466  What  the  Bible  Teaches 

(3)  I  Tim.  4:  4,  5 — "  For  every  creature  of  God  is  good,  and  noth- 
ing to  be  refused,  if  it  be  received  with  thanksgiving:  For  it  is  sancti* 
fied  by  the  word  of  God  and  prayer." 

Rom.  14:  6 — "He  that  eateth,  eateth  to  the  Lord,  for  he  giveth 
God  thanks;  and  he  that  eateth  not,  to  the  Lord  he  eateth  not,  and 
giveth  God  thanks."     (Compare  Acts  27:  35.) 

THIRD  PROPOSITION:     We  should  give  thanks  every  time  we 
eat. 

(4)  Phil.  4:  6 — "Be  careful  for  nothing;  but  in  every  thing  by 
prayer  and  supplication  with  thanksgiving  let  your  requests  be  nia-de 
known  unto  God." 

Col.  4:  2 — "Continue  in  prayer,  and  watch  in  the  same  with 
thanksgiving." 

FOURTH  PROPOSITION:     We  should  give  thanks  every  time 
we  pray. 

Thanksgiving  for  prayers  answered  and  blessings  granted 
in  the  past,  can  alone  prepare  for  new  answei's  and  new  blessings. 
Furthermore,  definite  thanks  for  blessings  already  received  will 
strengthen  our  faith  to  appropriate  larger  blessings. 

(5)  Col.  3:  17 — "And  whatsoever  ye  do  in  word  or  deed,  do  all  in 
the  name  of  the  Lord  Jesus,  giving  thanks  to  God  and  the  Father  by 
him." 

FIFTH  PROPOSITION:     We  should  give  thanks  in  all  our  do- 
ing in  word  or  in  deed. 

As  all  the  doing  of  a  Christian  is  in  Christ's  name  and  in 
Christ's  strength,  it  should  all  be  done  with  thanksgiving  to  Him 
who  gives  us  the  name  and  strength  in  which  to  do  it.  This  ap- 
plies to  all  our  activities,  and  not  to  those  alone  which  we  ordi- 
nai-ily  call  Christian  work.  All  work  of  one  abiding  in  Christ  is 
Christian  work,  the  work  of  the  man  digging  a  ditch  or  of  the 
woman  at  the  washtub,  and  it  should  all  be  done  in  Christ's  name 
and  with  thanksgiving  to  God.  There  is  no  drudgery  in  a  life 
thus  lived.     The  whole  of  life  becomes  a  song,  a  psalm  of  praise. 

(6)  I  Thess.  5:  18 — "  In  every  thing  give  thanks:  for  this  is  the  will 
of  God  in  Christ  Jesus  concerning  you." 

SIXTH  PR  OPOSITION:      We  shoidd  return  thanks  m  everything. 

(7)  Eph.  5:20 — "Giving  thanks  always  for  all  things  unto  God 
and  the  Father  in  the  name  of  our  Lord  Jesus  Christ." 


Thanksgiving  467 

SEVENTH  PROPOSITION:     We  should  give  thanks  always. 

As  we  are  to  pray  without  ceasing,  so  are  we  to  return 
thanks  always.  There  cannot,  of  course,  always  be  the  word  of 
thanks  on  our  lips,  but  there  can  always  be  the  heart  going  up 
toward  God  in  gratitude  and  praise.  Thanksgiving  and  prayer 
should  be  the  atmosphere  in  which  we  live,  the  air  we  breathe, 
and  just  as  a  man  keeps  right  on  breathing  while  doing  a  thousand 
other  things  without  ever  stopping  to  think  how  he  does  it,  so  we 
can  keep  on  praising  and  thanking,  and  praying  while  doing  a 
thousand  other  things  without  ever  stopping  to  think  how  we  do 
it.  For  example,  a  man  can  be  preaching  in  the  power  of  the 
Holy  Spirit,  and  throwing  all  the  energy  of  his  soul  and  body  into 
his  preaching,  and  all  the  time  be  thanking  God  for  the  power  in 
which  he  is  preaching.  This  does  not  hinder  but  increases  the 
inflow  of  the  power.  There  must,  of  course,  be  times  in  which  we 
give  ourselves  up  exclusively  to  prayer  and  thanksgiving,  by 
which  this  perpetual  atmosphere  of  prayer  and  thanksgiving  are 
maintained.  There  should  be  ejaculatory  thanks  as  well  as  ejac- 
ulatory  prayer.  But  we  should  bless  God  at  all  times :  His  praise 
should  be  continually  in  our  mouths.      (Ps.  32:  1.) 

(8)  Ps.  89:  I — "I  will  sing  of  the  mercies  of  the  Lord  forever: 
with  my  mouth  will  I  make  known  thy  faithfulness  to  all  generations." 

EIGHTH  PROPOSITION:     We  should  give  thanks  forever. 

Thanksiving  and  praise  will  be  a  large  part  of  the  occupa- 
tion of  Heaven.     Rev.  5:  8-14: 

"And  when  he  -had  taken  the  book,  the  four  beasts  and  four  and 
twenty  elders  fell  down  before  the  Lamb,  having  every  one  of  them 
harps,  and  golden  vials  full  of  odours,  which  are  the  prayers  of  saints. 
And  they  sung  a  new  song  saying,  Thou  art  worthy  to  take  the  book, 
and  to  open  the  seals  thereof:  for  thou  wast  slain,  and  hast  redeemed 
us  to  God  by  thy  blood  out  of  every  kindred,  and  tongue,  and  people, 
and  nation:  And  hast  made  us  unto  our  God  kings  and  priests,  and  we 
shall  reign  on  the  earth.  And  I  beheld,  and  I  heard  the  voice  of  many 
angels  round  about  the  throne,  and  the  beasts,  and  the  elders:  and  the 
number  of  them  was  ten  thousand  times  ten  thousand,  and  thousands 
of  thousands;  saying  with  a  loud  voice,  Worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches,  and  wisdom,  and  strength,  and 
honor,  and  glory,  and  blessing.  And  every  creature  which  is  in  heaven, 
and  on  the  earth,  and  under  the  earth,  and  such  as  are  in  the  sea,  and 
all  that  are  in  them,  heard  I  saying,  Blessing,  and  honor,  and  glory, 


4.68  What  the  Bible  Teaches 

and  power,  be  unto  him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb  for  ever  and  ever.  And  the  four  beasts  said,  Amen,  And  the 
four  and  twenty  elders  fell  down  and  worshipped  him  that  liveth  for 
ever  and  ever." 

Rev,  7:  11-17 — "And  all  the  angels  stood  round  about  the  throne, 
and  about  the  elders  and  the  four  beasts,  and  fell  before  the  throne  on 
their  faces,  and  worshipped  God,  Saying,  Amen:  Blessing,  and  glory, 
and  wisdom,  and  thanksgiving,  and  honor,  and  power,  and  might,  be 
unto  our  God  for  ever  and  ever.  Amen,  And  one  of  the  elders 
answered,  saying  unto  me.  What  are  these  which  are  arrayed  in  white 
robes  ?  and  whence  came  they  ?  And  I  said  unto  him,  Sir,  thou 
knowest.  And  he  said  to  me.  These  are  they  which  came  out  of  great 
tribulation,  and  have  washed  their  robes,  and  made  them  white  in  the 
blood  of  the  Lamb,  Therefore  are  they  before  the  throne  of  God,  and 
serve  him  day  and  night  in  his  temple:  and  he  that  sitteth  on  the 
throne  shall  dwell  among  them.  They  shall  hunger  no  more,  neither 
thirst  any  more;  neither  shall  the  sun  light  on  them,  nor  any  heat. 
For  the  Lamb  which  is  in  the  midst  of  the  throne  shall  feed  them,  and 
shall  lead  them  unto  living  fountains  of  water:  and  God  shall  wipe 
away  all  tears  from  their  eyes." 

Heavenly  life  will  be  a  perpetual  jubilee.     We  can  have  an 

unceasing  year  of  jubilee  down  here  in  which  to   prepare  for  the 

year  of  jubilee  that  never  ends. 

YI.    How  to  Return  Thanks. 

(i)  Eph.  5:  20 — "Giving  thanks  always  for  all  things  unto  God 
and  the  Father  in  the  name  of  our  Lord  Jesus  Christ." 

Rom,  i:  8 — "First,  I  thank  my  God  through  Jesus  Christ  for  you 
all,  that  your  faith  is  spoken  of  throughout  the  whole  world," 

Col.  3:  17;  R,V, — "  And  whatsoever  ye  do,  in  word  or  in  deed,  do 
all  in  the  name  of  the  Lord  Jesus,  giving  thanks  to  God  the  Father 
through  him. 

FIRST  PROPOSITION:     We  should  render  our  thanks  to  God 
in  the  name  of  Christ,  or  throngh  Christ. 

Christ  is  man's  only  way  of  approach  to  God.  (Jno.  14:  6) 
As  there  was  no  way  of  approach  to  God  in  the  Old  Testament 
except  on  the  ground  of  the  shed  blood,  so  there  is  no  way  of 
approach  to  the  real  holy  of  holies  except  by  the  way  of  the  rent 
vail  of  Christ's  flesh  and  his  outpoured  blood.  (Heb.  10:  19,  20.) 
Christ  has  access  to  God,  and  we  only  in  His  name  and  through 
Him.  God  receives  no  offering  of  thanks  from  men  except  that 
offered  in  Christ's  name.  The  man  who  has  been  the  vilest  sinner 
can  offer  up  thanks  to  God  in  Jesus'  name  that  are  the  sweetest 


Thanksgiving  469 

incense  to  Him ;  the  man  whose  life  has  been  most  exemplary  can 
offer  no  acceptable  thanks  except  in  the  same  name  and  way. 
This  shows  the  utter  impossibility  of  a  union  thanksgiving 
service  between  an  intelligent  believer  in  Christ  and  a  Jew  or  a 
Unitarian.     There  is  no  common  way  of  approach  to  God. 

(2)  Eph.  5:  18-20 — "And  be  not  drunk  with  wine,  wherein  is 
excess;  hni  be  filled  with  the  Spirit;  s^tesikmg  to  yourselves  in  psalms 
and  hymns  and  spiritual  songs,  singing  and  making  melody  in  your 
heart  to  the  Lord;  giving  thanks  always  for  all  things  unto  God  and 
the  Father  in  the  name  of  our  Lord  Jesus  Christ." 

SECOND    PROPOSITION:     We  should  render  our   thanks    to 
God  in  the  Spirit's  power. 

The  Holy  Spirit  alone  can  lead  to  acceptable  thanks.  It  is 
the  thanks  that  God  the  Spirit  inspires,  that  are  offered  through 
God  the  Son;  that  God  the  Father  accepts.  No  strange  fire  must 
be  brought  before  God.  We  should  cast  ourselves  upon  the  Holy 
Spirit  to  teach  us  to  return  thanks  aright. 

(3)  I  Kg.  8:  15,  20,  22-24 — "And  he  said.  Blessed  be  the  Lord  God 
of  Israel,  which  spake  with  his  mouth  unto  David  my  father,  and  hath 
with  his  hand  fulfilled  it,  saying.  .  .  ,  And  the  Lord  hath  per- 
formed his  word  that  he  spake,  and  I  am  risen  up  in  the  room  of  David 
my  father,  and  sit  on  the  throne  of  Israel,  as  the  Lord  promised,  and 
have  built  an  house  for  the  name  of  the  Lord  God  of  Israel.  .  .  . 
And  Solomon  stood  before  the  altar  of  the  Lord  in  the  presence  of  all 
the  congregation  of  Israel,  and  spread  forth  his  hands  toward  heaven: 
And  he  said,  Lord  God  of  Israel,  there  is  no  God  like  thee,  in  heaven 
above,  or  on  earth  beneath,  who  keepest  covenant  and  mercy  with  thy 
servants  that  walk  before  thee  with  all  their  heart:  who  has  kept  with 
thy  servant  David  my  father  that  thou  promisedst  him:  thou  spakest 
also  with  thy  mouth,  and  hast  fulfilled  it  with  thine  hand,  as  it  is  this 
day." 

Jno.  11:  41 — "  Then  they  took  away  the  stone  from  the  place  where 
the  dead  was  laid.  And  Jesus  lifted  up  his  eyes,  and  said.  Father,  I 
thank  thee  that  thou  hast  heard  me." 

THIRD  PROPOSITION:     We  should  give  thanks  definitely. 

Definite  acknowledgment  of  definite  blessings  received. 
(The  above  are  only  illustrative  instances.  Such  instances  abound 
in  the  Bible.) 

(4)  Col.  2:  6,  7 — "As  ye  have  therefore  received  Christ  Jesus  the 
Lord,  so  walk  ye  in  him:  Rooted  and  built  up  in  him,  and  stablished 


47P  What  the  Bible  Teaches 

in  the  faith,  as  ye  have  been  taught,  abounding  therein  with  thanks* 

giving," 

FOURTH  PROPOSITION:      We   should  render  thanks  abound- 
ingly.     No  mean,  niggardly,  grudging  rendering  of  thanks. 

(5)  I  Thess.  2:  13 — "For  this  cause  also  thank  we  God  without 
ceasing,  because  when  ye  received  the  word  of  God  which  ye  heard  of 
us,  ye  received  it  not  as  the  word  of  men,  but,  as  it  is  in  truth,  the 
word  of  God,  which  effectually  worketh  also  in  you  that  believe." 

FIFTH   PROPOSITION:     We  should  render  thanks  without  ceas- 
ing. 


CHAPTER  XVI. 
WORSHIP, 

I.    What  Is  Worship? 

Ex.  4:  31 — "And  the  people  believed:  and  when  they  heard  that  the 
Lord  had  visited  the  children  of  Israel,  and  that  he  had  looked  upon 
their  afflictions,  then  they  bowed  their  heads  and  worshipped.''' 

Ex.  24:  I — "And  the  Lord  said  unto  Moses,  Come  up  unto  the 
Lord,  thou,  and  Aaron,  Nadab,  and  Abihu,  and  seventy  of  the  elders 
of  Israel;  and  worship  ye  afar  off." 

Ex.  33:  10 — "And  all  the  people  saw  the  cloudy  pillar  stand  at  the 
tabernacle  door;  and  all  the  people  rose  up  and  worshipped,  every 
man  in  his  tent  door." 

Ex.  34:5-8 — "And  the  Lord  descended  in  the  cloud,  and  stood 
with  him  there,  and  proclaimed  the  name  of  the  Lord.  And  the 
Lord  passed  by  before  him,  and  proclaimed.  The  Lord,  The  Lord 
God,  merciful  and  gracious,  longsuffering  and  abundant  in  goodness 
and  truth,  keeping  mercy  for  thousands,  forgiving  iniquity  and  trans- 
gression and  sin,  and  that  will  by  no  means  clear  the  guilty;  visiting 
the  iniquity  of  the  fathers  upon  the  children,  and  upon  the  children's 
children,  unto  the  third  and  to  the  fourth  generation.  And  Moses 
made  haste,  and  bowed  his  head  toward  the  earth  and  worshipped.'" 

Josh.  5:  13,  14 — "  And  it  came  to  pass,  when  Joshua  was  by  Jericho, 
that  he  lifted  up  his  eyes  and  looked,  and,  behold,  there  stood  a  man 
over  against  him  with  his  sword  drawn  in  his  hand:  and  Joshua  went 
unto  him,  and  said  unto  him,  Art  thou  for  us,  or  for  our  adversaries? 
And  he  said,  Nay;  but  as  captain  of  the  host  of  the  Lord  am  I  now 
come.  And  Joshua  fell  on  his  face  to  the  earth,  and  did  worship ,  and 
said  unto  him.  What  saithmy  Lord  unto  his  servant  ?  " 

2  Chron.  7:  3 — "  And  when  all  the  children  of  Israel  saw  how  the 
fire  came  down,  and  the  glory  of  the  Lord  upon  the  house,  they  bowed 
themselves  with  their  faces  to  the  ground  upon  the  pavement,  and  wor- 
shipped, and  praised  the  Lord,  saying,  For  he  is  good;  for  his  mercy 
endureth  forever." 

2  Chron.  20:  18 — "And  Jehoshaphat  bowed  his  head  with  his  face 
to  the  ground:  and  all  Judah  and  the  inhabitants  of  Jerusalem  fell  be- 
fore  the  Lord,  worshippitig  the  Lord." 

2  Chron.  29:  29 — "And  when  they  had  made  an  end  of  offering,  the 
king  and  all  that  were  present  with  him  bowed  themselves  and  wor- 
shipped.'^ 


47i  What  the  Bible  Teaches 

Neh.  8:6 — "And  Ezra  blessed  the  Lord,  the  great  God.  And  all 
the  people  answered,  Amen,  Amen,  with  Ufting  up  their  hands:  and 
they  bowed  their  heads  and  worshipped  the  Lord  with  their  faces  to  the 
ground." 

PROPOSITION :  Worship  is  the  soul  bowing  itself  in  adoring 
contemplation  before  the  object  worshiped.  To  worship  God  is 
to  bov3  before  God  in  adoring  contemplation  of  Himself. 

The  word  worship  is  commonly  used  in  a  very  loose  and  un- 
scriptural  manner — e.  g.,  we  speak  of  the  whole  service  of  Lord's 
Day  morning  and  evening  as  "public  worship,"  but  there  is  ^ 
great  deal  in  it  that  is  not  worship.  Reading  the  Bible  and 
meditating  upon  it  is  not  worship.  It  may  lead  to  worship  but 
it  is  not  worship.  Listening  to  a  sermon  is  not  worship.  Pray- 
ing is  not  worship.  It  may  be,  and  should  be,  accompanied  by 
worship;  but  it  is  not  worship.  Singing  is  not  necessaril}'-  nor 
generally  worship.  There  are  hymns  which,  if  sung  intelligently 
and  in  the  proper  spirit,  would  be  worship,  but  they  are  compara- 
tively few  in  the  hymnology  of  the  day.  Worship  is  a  definite  act 
of  a  character  very  cleai'ly  defined  in  the  Bible.  It  is,  as  said, 
the  soul  bowing  before  God  in  adoring  contemplation  of  Himself. 
The  root  of  the  Hebrew  word  translated  "  worship  "  in  the  Old 
Testament  means  "to bow  down."  It  has  been  well  said  "in 
prayer  we  are  occupied  with  our  needs,  in  thanksgiving  we  are 
occupied  with  our  blessings,  in  worship  we  are  occupied  with 
Himself." 

II.    Whom  to  Worship. 

(i)  Matt.  4:  10 — "Then  saith  Jesus  unto  him,  Get  thee  henct, 
Satan:  for  it  is  written.  Thou  sha/t  worship  the  Lord  thy  God,  and  him 
only  shalt  thou  serve." 

FIRST  PROPOSITION:     We  should  worship  the  Lord  our  God 
and  Him  alone. 

We  may  admire  men,  we  must  worship  God  alone.     No  holy 
man,  saint,  nor  angel  should  be  worshiped. 

Acts  10:  25,  26,  R.V. — "  And  when  it  came  to  pass  that  Peter  en' 
tered,  Cornelius  met  him,  and  fell  down  at  his  feet,  and  worshipped 
him.  But  Peter  raised  him  up,  saying,  Stand  up;  I  myself  also  am  a 
man." 


Worship  473 

Rev.  22:  8,  9,  R.V. — "  And  I  John  am  he  that  heard  and  saw  these 
things.  And  when  I  heard  and  saw,  I  fell  down  to  worship  before  the 
feet  of  the  angel  which  shewed  me  these  things.  And  he  saith  unto 
me,  See  thou  do  it  not:  I  am  a  fellow  servant  with  thee  and  with  thy 
brethren  the  prophets,  and  with  them  which  keep  the  words  of  this 
book:  worship  God." 

(2)  Jno.  4:  23 — "  But  the  hour  cometh,  and  now  is,  when  the  true 
worshippers  shall  worship  the  Father  in  spirit  and  in  truth:  for  the 
Father  seeketh  such  to  worship  him." 

SECOND  PROPOSITION:     We  should  worship  the  Father. 

(3)  Heb.  i:  6 — "  And  again,  when  he  bringeth  in  the  firstbegotten 
into  the  world,  he  saith.  And  let  all  the  angels  of  God  worship  him." 

Phil.  2:  10,  II — "That  at  (R.V.  and  Greek,  "in")  the  name  of 
Jesu3  every  knee  should  bow,  of  things  in  heaven,  and  things  in 
earth,  and  things  under  the  earth;  and  that  every  tongue  should  con- 
fess that  jcc-iie  Christ  is  Lord,  to  the  glory  of  God  the  Father." 

Rev.  S' 8-13 — "  And  when  he  had  taken  the  book,  the  four  beasts 
and  four  and  twenty  elders  fell  down  before  the  Lamb,  having  every 
one  of  them  harps,  and  golden  vials  full  of  odours,  which  are  the 
prayers  of  saints.  And  they  sung  a  new  song,  saying,  Thou  art  worthy 
to  take  the  book,  and  to  open  the  seals  thereof :  for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood  out  of  every  kindred  and  tongue, 
and  people,  and  nation;  and  hast  made  us  unto  our  God  kings  and 
priests:  and  we  shall  reign  on  the  earth.  And  I  beheld,  and  I  heard 
the  voice  of  many  angels  round  about  the  throne,  and  the  beasts,  and 
the  elders;  and  the  number  of  them  was  ten  thousand  times  ten  thou- 
sand and  thousands  of  thousands;  saying  with  aloud  voice,  Worthy  is 
the  Lamb  that  was  slain  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory,  and  blessing.  And  every  crea- 
ture which  is  in  heaven,  and  on  the  earth,  and  under  the  earth,  and 
such  as  are  in  the  sea,  and  all  that  are  in  them,  heard  I  saying.  Bless- 
ing, and  honour,  and  glory,  and  power,  be  unto  him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb  for  ever  and  ever." 

THIRD  PROPOSITION:     We  should  worship  Jesus  Christ. 

Question:     How  reconcile  this  with  proposition  1  ? 

Answer:  Jno.  20:  28 — "And  Thomas  answered  and  said 
unto  Him,  My  Lord  and  my  God. "  Jesus  Christ  is  the  Lord  our 
God. 

ni.    The  Duty  of  Worship. 

(i)  Matt.  4:  10 — "Then  saith  Jesus  unto  him.  Get  thee  hence, 
Satan:  for  it  is  written,  Thou  shalt  worship  the  Lord  thy  God,  and 
l\im  only  shalt  *ho\j  serve." 


474  What  the  Bible  Teaches 

Heb.  i:  6 — "And  again  when  he  bringeth  in  the  firstbegotten 
into  the  world,  he  saith,  And  let  all  the  angels  of  God  worship  him." 

FIRST  PROPOSITION:     Worship   of    God  and  of   Christ  is 
commanded. 

We  owe  worship  to  God.  It  is  His  due.  We  owe  love  to 
man,  obedience  to  parents,  worship  to  God.  It  is  our  first  duty 
toward  Him.  He  is  the  All  holy,  All  wise,  Almighty,  The  Infinite, 
All  Perfect  One,  and  our  rightful  attitude  toward  Him  is  that  of 
bowing  before  Him,  or  prostrating  ourselves  before  Him,  in  adoring 
contemplation  of  His  infinite  loveliness  and  glory,  of  His  attributes, 
of  Himself.  If  we  do  not  worship  God  we  are  robbing  Him  of 
what  is  His  due.  It  is  not  enough  that  we  obey  Him,  that  we 
pray  to  Him,  that  we  return  thanks  to  Him,  that'  we  seek  to 
serve  Him  and  do  His  will.  We  must  worship.  Have  you  ever 
worshiped  God  ?  How  much  time  do  you  spend  daily  in  wor- 
shiping Him — in  pure  and  simple  worship,  in  bowing  before 
Him  in  silent  and  adoring  contemplation  of  Himself? 

(2)  Jno.  4:  23,  R.V. — "  But  the  hourcometh,  and  now  is,  when  the 
true  worshippers  shall  worship  the  Father  in  spirit  and  truth:  for  such 
doth  the  Father  seek  to  be  his  worshippers." 

SECOND  PROPOSITION:      God  is  seeking  true  worshipers. 

The  one  thing  above  all  else  that  God  desix^es  of  men  is  wor- 
ship. God  desires  obedience  of  men.  He  desires  service,  He  de- 
sires prayer.  He  desires  praise  and  thanksgiving,  but  His  supreme 
desire  from  men  is  worship.     He  is  seeking  "worshipers." 

It  has  been  said  that  "  we  are  saved  that  we  may  serve." 
This  is  true,  but  still  more  profoundly  true  is  it  that  we  are  saved 
that  we  may  worship.  The  whole  work  of  redemption  finds  its 
culmination  and  completion  in  a  body  of  men  and  women  being 
found  and  fitted  to  worship  God. 

Rev.  7:  9-15 — "After  this  I  beheld,  and  lo,  a  great  multitude,  which 
no  man  could  number,  of  all  nations,  and  kindreds,  and  people,  and 
tongues,  stood  before  the  throne,  and  before  the  Lamb,  clothed  with 
white  robes,  and  palms  in  their  hands;  and  cried  with  a  loud  voice, 
saying.  Salvation  to  our  God  which  sitteth  upon  the  throne  and  unto 
the  Lamb.  And  all  the  angels  stood  round  about  the  throne,  and 
about  the  elders  and  the  four  beasts,  and  fell  before  the  throne  on  their 
faces,  and  worshipped  God,  saying.  Amen:  Blessing,  and  glory,  and 
wisdom,  and  thanksgiving,  and  honour,  and  power,  and  might,  be  unto 


Worship  475 

God  for  ever  and  ever.  Amen.  And  one  of  the  elders  answered,  say- 
ing unto  me,  What  are  these  which  are  arrayed  in  white  robes  ?  and 
whence  come  they  ?  And  I  said  unto  him,  Sir,  thou  knowest.  And  he 
said  to  me.  These  are  they  which  came  out  of  great  tribulation,  and 
have  washed  their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb.  Therefore  are  they  before  the  throne  of  God,  and  serve  him 
day  and  night  in  his  temple:  and  he  that  sitteth  on  the  throne  shall 
dwell  among  them." 

(The  word  translated  "serve"  here,  is  the  same  word  trans- 
lated "  worship  "  in  Phil.  3:3.) 

IF.    Where  to  Worship. 

Jno.  4:  19-23 — "The  woman  saith  unto  him,  Sir,  I  perceive 
that  thou  art  a  prophet.  Our  fathers  worshipped  in  this  mountain; 
and  ye  say,  that  in  Jerusalem  is  the  place  where  men  ought  to  worship. 
Jesus  saith  unto  her.  Woman,  believe  me,  the  hour  cometh,  when  ye 
shall  neither  in  this  mountain,  nor  yet  at  Jerusalem,  worship  the 
Father.  Ye  worship  ye  know  not  what:  we  know  what  we  worship;  for 
salvation  is  of  the  Jews.  But  the  hour  cometh,  and  now  is,  when  the 
true  worshippers  shall  worship  the  Father  in  spirit  and  in  truth:  for  the 
Father  seeketh  such  to  worship  him." 

PROPOSITION:     The  place  is  not  important. 

V.    How  to  Worship. 

(i)  Heb.  9:  7,  14 — "  But  into  the  second  went  the  high  priest  alone 
once  every  year,  not  without  blood,  which  he  offered  for  himself,  and  for 
the  errors  of  the  people:  .  .  .  How  much  more  shall  the  blood  of 
Christ,  who  through  the  eternal  spirit  offered  himself  without  spot  to 
God,  purge  your  conscience  from  dead  works  to  serve  the  living 
God  ?  " 

Heb.  10:  19 — "Having  therefore,  brethren,  boldness  to  enter  into 
the  holiest  by  the  blood  of  Jesus." 

FIRST  PROPOSITION:     We  should  worship  on  the  ground  of 
jAe  shed  blood  of  Jesus. 

There  is  no  approach  to  God  except  on  the  ground  of  shed 
blood. 

(2)  Phil.  3:  3,  R.V. — "For  we  are  the  circumcision,  who  worship 
by  the  Spirit  of  God,  and  glory  in  Christ  Jesus,  and  have  no  confidence 
in  the  flesh."  (Compare  Jno.  4:  24 — "  God  is  a  Spirit:  and  they  that 
worship  him  must  worship  him  in  spitit  and  in  truth.") 

SECOND  PROPOSITION:     We  should  worship  by  the  Spirit  of 
God. 


476  What  the  Bible  Teaches 

The  only  true  worship,  worship  which  is  acceptable  to  God, 
is  the  worship  which  the  Spirit  inspires.  Not  all  worship  of  God 
is  "in  the  Spirit,"  Very  much  is  of  man  himself,  in  the  power 
of  his  own  will.  It  is  of  the  flesh.  The  flesh  seeks  to  intrude 
into  every  sphere  of  life,  even  the  highest  and  most  sacred.  The 
flesh  has  its  worship.  Men  seek  to  do  the  things  that  please 
God,  and  win  credit  for  themselves,  of  their  own  motion  and  in 
their  own  strength.  But  this  worship  is  not  acceptable.  Men 
may  be  very  earnest  in  this  worship,  very  sincere  in  it,  but  it  is 
not  acceptable.  It  is  not  what  God  is  seeking.  God  is  seeking 
worshipers  who  worship  in  the  Spirit,  and  who  have  '  *  no  confi- 
dence in  the  flesh."  To  worship  aright  we  must  recognize  the 
utter  inability  of  the  flesh — i.  e.,  ourselves  untaught,  unprompted 
and  ungoverned  by  God's  Spirit — to  worship  acceptably.  We 
must  realize  the  danger  there  is  that  the  flesh  intrude  itself 
into  our  worship.  In  utter  self-abnegation  we  must  cast  our- 
selves  upon  the  Holy  Spirit  to  lead  us  in  our  worship.  The  first 
thing  we  should  do  when  we  would  worship,  is,  with  a  realization 
of  our  own  utter  helplessness,  to  look  up  to  the  Holy  Spirit  to 
teach  us  and  enable  us  to  worship  aright.  He  must  present  God 
to  our  mind  for  our  contemplation.  He  must  subdue  and  awe  our 
hearts  before  Him  in  true  adoration.  The  only  living  that  is  ac- 
ceptable to  God  is  living  in  the  Spirit,  the  only  walk  that  is  ac- 
ceptable to  God  is  walk  in  the  Spirit,  the  only  service  that  is 
acceptable  to  God  is  service  in  the  Spirit,  the  only  prayer  that  is 
acceptable  to  God  is  prayer  in  the  Spirit,  the  only  thanks  that  are 
acceptable  to  God,  are  thanks  in  the  Spirit,  and  the  only  worship 
that  is  acceptable  to  God  is  worship  in  the  Spirit.  "Would  we 
worship  aright  our  hearts  must  look  up  and  cry,  "Teach  me,  Holy 
Spirit,  to  worship";  and  He  will  do  it. 

(3)    Jno.  4.-  24 — "God  is  a  Spirit:  and  they  that  worship  him  must 
worship  him  in  spirit  and  in  truth." 

THIRD  PROPOSITION:     We  should  worship  'Hn  truth.'* 

Question:     What  does   it  mean  to   "worship   in  truth"? 

Answer:  1  Jno.  3:  18 — "  My  little  children,  let  us  not  love 
in  word,  neither  in  tongue;  but  in  deed  and  in  truth."  Phil. 
1:18 — "What  then?  notwithstanding,  every  way,  whether  in 
pretense,  or  in  truth,  Christ  is  preached;  and  I  therein  do  rejoice, 


Worship  477 

yea,  and  will  rejoice."  Not  in  mere  form  or  profession  or  pre- 
tense, but  in  reality.  There  is  much  worship  that  is  not  real.  The 
head  bows,  the  body  is  prostrated,  but  the  soul  does  not  bow  in  true 
adoration  before  God.  The  Spirit  alone  leads  to  worship  in 
truth. 

VI.    The  Results  of  True  Worship. 

(i)  Jno.  4:  23 — "  But  the  hour  cometh,  and  now  is,  when  the  true 
worshippers  shall  worship  the  Father  in  spirit  and  in  truth:  for  the 
Father  seeketh  such  to  worship  him." 

FIRST  PROPOSITION:      Wheti  there  is  true  worship  the  Father 
is  satisfied.     He  has  found  what  he  seeks. 

(2)  Ps.  27:  4 — "One  thing  have  I  desired  of  the  Lord,  that  will  I 
seek  after:  that  I  may  dwell  in  the  house  of  the  Lord  all  the  days  of 
my  life,  to  behold  the  beauty  of  the  Lord,  and  to  inquire  in  his  temple." 

SECOND    PROPOSITION:     The  loorshiper   is    satisfied.     His 
highest  joy  is  found. 

There  is  no  higher,  no  deeper,  no  purer  joy  than  that  which 
springs  from  the  adoring  contemplation  of  God.  I  have  walked 
miles,  and  climbed  through  underbrush  and  briers  and  over  crags 
and  precipice,  just  to  get  some  beautiful  view,  and  as  I  have 
looked  out  upon  it,  and  feasted  upon  the  never-to-be-forgotten 
vision  of  mountain  and  valley,  forest  and  river,  village  and  ham- 
let, cloud  and  sunshine,  I  have  felt  well  repaid  for  the  trial  and 
suffering  and  weariness.  I  have  sat  by  the  hour  before  a  great 
painting  in  joyous  beholding  of  its  beauty.  Earth  has  few  purer 
joys  than  these,  but  they  are  nothing  to  the  profound  and  holy 
joy  that  fills  the  soul  as  we  bow  before  God  in  worship,  asking 
nothing,  seeking  nothing  from  Him,  occupied  with  and  satisfied 
with  Himself.  Was  the  Psalmist  thinking  only  of  the  future,  or 
of  what  he  had  enjoyed  in  the  present,  when  he  wrote:  "  In  thy 
presence  is  fulness  of  joy"?  (Ps.  16:  11.)  One  of  the  highest 
privileges  of  heaven  will  be  that  we  shall  see  His  face. 

(3)  2  Cor.  3;  18,  and  R.V. — "  But  we  all,  with  open  face  beholding 
as  in  a  glass  the  glory  of  the  Lord,  are  changed  into  the  same  image 
from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord." 

R.V. — "  But  we  all,  with  unveiled  face  reflecting  as  a  mirror  the 
glory  of  the  Lord,  are  transformed  into  the  same  image  from  glory  to 
glory,  even  as  from  the  Lord  the  Spirit." 


47  8  What  the  Bible  Teaches 

THIRD  PROPOSITION:     The  worshiper  is    transformed   iiUo 
God's  likeness  from  glory  to  glory. 

Beholding  God  and  worshiping  God  we  become  like  God. 
(Moses,  Ex.  34:29.)  Our  complete  transformation  into  His  like- 
ness will  come  through  the  complete  and  undimmed  vision  of 
Himself. 

I  Jno.  3:  2 — "  Beloved,  now  are  we  the  sous  of  God,  and  it  doth  not 
yet  appear  what  we  shall  be:  but  we  know  that,  when  he  shall  ap- 
pear, we  shall  be  like  him;  for  we  shall  see  him  as  he  is." 

(4)  Is.  6:  5 — "Then  said  I,  Woe  is  me!  for  I  am  undone;  because 
I  am  a  man  of  unclean  lips,  and  I  dwell  in-the  midst  of  a  people  of  un- 
clean lips:  for  mine  eyes  have  seen  the  king,  the  Lord  of  hosts." 

Job  42:  5,  6 — "  I  have  heard  of  thee  by  the  hearing  of  the  ear;  but 
now  mine  eye  seeth  thee:  wherefore  I  abhor  myself,  and  repent  in 
dust  and  ashes." 

FOURTH  PROPOSITION:     Worship  empties  us  of  pride,  and 
reveals  our  weakness  and  vileness. 

Is.  40:  31 — "But  they  that  wait  upon  the  Lord  shall  renew 
their  strength ;  they  shall  mount  up  with  wings  as  eagles ;  they  shall 
run,  and  not  be  weary;  and  they  shall  walk,  and  not  faint."  It  is 
true  that  power  comes  in  answer  to  definite  prayer,  but  not  only  in 
answer  to  prayer.  Power  belongeth  unto  God,  and  the  coming 
into  contact  and  remaining  in  contact  with  God  in  worship  fills 
our  souls  with  power.  Spiritual  power  has  many  points  of  simi- 
larity to  electric  force,  and  just  as  a  receptive  body  can  be 
charged  with  electricity  by  being  insulated  and  brought  into  con- 
tact with  some  source  of  electric  energy,  so  we  can  be  charged 
with  the  energy  of  God  by  the  insulation  from  the  world  and  con- 
tact with  Himself  that  is  found  in  worship.  As  we  worship  God 
His  power  flows  into  us.  Nights  spent  in  contact  with  God,  on 
our  faces  before  Him  in  worship,  are  followed  by  days  of  power 
in  contact  with  men.  One  great  secret  of  the  lack  of  power  in 
service  to-day  is  the  absence  of  worship  in  our  relations  to  God 
Himself. 


CHAPTER  XVIL 

THE    BELIEVER'S     ASSURANCE     OF     SALVATION    AND 
ETERNAL  LIFE 

I.  The  Believer's  Privilege  of  Having:  Assurance,  or  Enowingr  that  He 
Has  Eternal  Life. 

/ 
(i)     I  Jiio.  5:   13,   R.V. — "These  things  have  I  written  unto  you, 

that  ye  may  know  that  ye  have  eternal  Hfe,  even  unto  you  that  believe 

on  the  name  of  the  Son  of  God." 

FIRST  PROPOSITION':  John  wrote  his  first  Epistle  to  those 
who  believe  on  the  name  of  the  Son  of  God,  for  the  express  pur- 
pose that  they  may  knoio  that  they  have  eternal  life.  Anyone 
who  believes  on  the  name  of  the  So?i  of  God  may  know  that  he 
has  eternal  life. 

To  deny  the  possibility  of  the  believer's  knowing  that  he 
has  eternal  life,  is  to  say  that  the  First  Epistle  of  John  vi^as  writ- 
ten in  vain,  and  is  to  insult  the  Holy  Spirit,  who  is  its  real 
author. 

(2)  Acts  13:  39 — "And  by  him  all  that  believe  are  justified  from 
all  things,  from  which  ye  could  not  be  justified  by  the  law  of  Moses." 

SECOND  PROPOSITION:  The  believer  may  know  that  he  is 
justified  from  all  things ;  for  the  Word  of  God  says  so. 

(3)  Jno.  i:  12,  R.V. — "  But  as  many  as  received  him  to  fhem  gave 
he  the  right  to  become  children  of  God,  even  to  them  that  believe  on 
his  name." 

THIRD  PROPOSITION':  The  believer  may  know  that  he  is  a 
child  0/   God;  for  the  Word  of  God  asserts  that  he  is. 

U.    How  We  may  Know  that  We  have  Etei*nal  Life. 

(i)  I  Jno.  5:  13,  R.V. — "These  things  havg  I  written  unto  you,  that 
ye  may  know  that  ye  have  eternal  life,  even  unto  you  that  believe  on 
the  name  of  the  Son  of  God." 


48o  What  the  Bible  Teaches 

FIRST  PROPOSITION:  We  may  know  that  we  have  eternal 
life  through  what  is  written — through  the  testimony  of  God  Him- 
self in  the  Bible,  especially  in  the  First  Epistle  of  John. 

The  testimony  of  Scripture  is  the  testimony  of  God.  This 
is  widely  questioned  to-day,  even  by  professing  Christians.  It  is 
none  the  less  true.  Many  of  us  know  it  to  be  true ;  all  may  know 
it  to  be  true.  What  do  the  Scriptures  say  about  the  believer'* 
having  salvation  and  eternal  life  ? 

Jno  3:  36 — "  He  that  believeth  on  the  Son  /taf/i  eternal  life;  but  he 
that  believeth  not  the  Son,  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him." 

5:  24 — "Verily,  verily,  I  say  unto  you.  He  that  heareth  my  word, 
and  believeth  on  him  that  sent  me  hath  everlasting  life,  and  shall  not 
come  into  condemnation;  but  is  passed  from  death  unto  life." 

6:47 — "Verily,  verily,  I  say  unto  you,  He  that  believeth  on  me 
HATH  everlasting  life." 

Acts  10:  43 — "To  him  give  all  the  prophets  witness,  that  through 
his  name  whosoever  believeth  in  him  shall  receive  remission  of  sins." 

Acts  13:  38,  39 — "Be  it  known  unto  you,  therefore,  men  and 
brethren,  that  through  this  man  is  preached  unto  you  the  forgiveness 
of  sins:  And  by  him  all  that  believe  are  justified  from  all  things,  from 
which  ye  could  not  be  justified  by  the  law  of  Moses." 

Jno.  i:  12 — "  But  as  many  as  received  him,  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them  that  believe  on  his  name." 

Now  we  know  whether  we  believe  or  not,  whether  we  have 
that  real  faith  in  Christ  that  leads  us  to  receive  Him.  If  we  have 
this  faith  in  Christ  we  have  God's  own  written  testimony  that  we 
have  eternal  life,  that  our  sins  are  forgiven,  that  we  are  children 
of  God.  The  word  "know  "  (a  translation  of  two  different  Greek 
words)  is  found  twenty-seven  times  in  the  First  Epistle  of  John. 

Note. — i  Jno.  5:  10-12,  R.V. — "  He  that  believeth  on  the  Son  of  God 
hath  the  witness  in  him:  he  that  believeth  not  God  hath  made  him  a  liar; 
because  he  hath  not  believed  in  the  witness  that  God  hath  borne  concern- 
ing his  Son.  And  the  witness  is  this,  that  God  gave  unto  us  eternal  life, 
and  this  life  is  in  his  Son.  He  that  hath  the  Son  hath  the  life;  he  that 
hath  not  the  Son  of  God  hath  not  the  life."  Anyone  who  believes  not 
God's  testimony  that  He  has  given  to  us  eternal  life,  and  that  this  life  is 
in  His  Son,  and  that  he  that  hath  the  Son  hath  the  life,  makes  God  a  liar.  It 
is  sometimes  said, "  1 1  is  presumption  for  anyone  to  say  he  knows  he  is  saved, 
or  to  say  he  knows  he  has  eternal  life."  Is  it  presumption  to  believe  God? 
Is  it  not  rather  presumption  not  to  believe  God,  to  "make  God  a  liar  ?  " 
When  Jesus  said  to  the  one  who  was  a  sinner  "Thy  sins  are  forgiven" 
(Luke  7:  48),  was  it  presumption  for  her  to  go  out  and  say  "  I  know  my 


The  Believer's  Assurance  of  Salvation  481 

sins  are  all  forgiven  ?  "  Is  it  any  more  presumption  for  a  believer  to-day 
to  say  "  My  sins  are  all  forgiven,  I  have  eternal  life,"  when  God  says  in 
His  permanent,  written  testimony  to  "every  one  that  believeth,"  "you  are 
justified  from  all  things"  (Acts  13:  39,  R.V.),  "you  have  eternal  life?" 
(Jno.  3:  36;  I  Jno.  5: 13.)  It  is  the  blood  of  Christ  that  makes  us  safe,  it 
is  the  word  of  God  that  makes  us  sure.     (Ex.  12:  13.) 

(2)  I  Jno.  3;  14,  R.V. — "We  know  that  we  have  passed  out  of  death 
into  life,  because  we  love  the  brethren.  He  that  loveth  not  abideth  in 
death." 

SECOND  PROPOSITION:     We  know  that  we  have  passed  out  of 
death  into  life  from  the  testimony  of  the  life  itself 

A  man  who  is  physically  alive  knows  it  from  the  conscious- 
ness of  the  life  itself  that  is  coursing  through  his  veins.  Men  may 
try  to  convince  him  that  he  is  dead  but  he  knows  he  is  alive.  Just 
so  spiritually.  The  life  of  love  is  the  life  of  God,  is  eternal  life. 
(1  Jno.  4:  7,  16.)  Selfishness  is  death.  He  therefore  that  really 
loves  his  brethren,  knows  that  he  has  passed  "out  of  death  into 
life."     He  knows  it  by  the  testimony  of  the  life  itself. 

Note. — It  is  important  to  notice,  however,  what  God's  tests  of  love 
are.  They  are  given  in  the  immediately  following  verses  (16-18): 
"  Hereby  know  we  love,  because  he  laid  down  his  life  for  us:  and  we  ought 
to  lay  down  our  lives  for  the  brethren.  But  whoso  hath  the  world's  goods, 
and  beholdeth  his  brother  in  need,  and  shutteth  up  his  compassion  from 
him,  how  doth  the  love  of  God  abide  in  him  ?  My  little  children,  let  us 
not  love  in  word,  neither  with  the  tongue;  but  in  deed  and  truth."  The 
laying  down  our  life  for  those  we  love  is  the  supreme  test.  This  may  be 
done  by  actually  dying  in  their  stead  when  there  is  call  for  that,  as  there 
often  is.  It  may  also  be  done  by  putting  our  life  at  their  disposal  and 
using  it  for  them.  There  is  always  call  for  this.  The  every-day  test  of 
love  is,  giving  what  you  have  of  this  world's  good  to  meet  the  known  need 
of  others.  The  one  who  knows  a  brother  who  hath  need  while  he  himself 
has  that  which  will  meet  this  need,  and  does  not  give  it;  such  a  one  can- 
not say  he  has  love  for  the  brethren,  and  cannot  know  that  he  has  passed 
out  of  death  into  life  by  the  evidence  of  the  life  itself.  How  much  more 
practical  and  searching  are  the  Bible  tests  of  love  of  the  brethren  than 
those  we  hear  so  much  in  modern  prayer  meetings — e.g.,  "I  love  the 
brethren,  I  love  to  meet  with  them  and  hear  their  testimony.  No  place  is 
so  precious  to  me  as  the  gathering  together  of  God's  people."  Are  you 
laying  down  your  life  for  the  brethren  ?  Are  you  giving  what  you  have  to 
meet  the  need  of  others  ? 

(3)  Rom.  8:  16,  R.V. — "The  Spirit  himself  beareth  witness  with 
our  spirit,  that  we  are  children  of  God." 


482  What  the  Bible  Teaches 

THIRD  PROPOSITION:  We  know  that  we  are  the  children  of 
God  because  the  Spirit  Himself  beareth  witness  together  with  our 
spirit  tha;t  we  are. 

Question:     What  is  the  testimony  of  the  Spirit  ? 

Answer:  Gal.  4:  6 — "And  because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba, 
Father."  When  we  have  accepted  Christ  and  come  out  from 
under  the  bondage  of  the  law  into  sonsnip,  and  thus  become 
sons,  God  sends  the  Spirit  of  His  Son  into  our  hearts  as  a  per- 
sonal presence,  and  this  Spirit  of  the  Son  in  our  hearts  cries, 
Abba,  Father.  He  thus  bears  witness  along  with  our  spirit  to 
our  sonship.  This  comes  after  faith,  resting  upon  the  bare  word 
of  God.  Many  are  looking  for  the  testimony  of  the  Spirit  before 
they  will  accept  the  testimony  of  God's  written  word.  This  is 
the  inversion  of  God's  order.     (See  also  Eph.  1:  13,  14.) 

We  have,  then,  a  threefold  ground  of  assurance:  the  testi- 
mony of  God  in  the  written  Word,  the  testimony  of  the  life  itself, 
the  testimony  of  the  Spirit.  The  testimony  of  the  Word  alone  is 
sufficient,  and  we  must  accept  the  testimony  of  the  bare  Word  to 
start  with.  Then  we  get  also  the  testimony  of  the  life  and,  to 
crown  all,  the  testimony  of  the  Spirit.  With  this  threefold 
ground  of  assurance,  is  it  presumption  to  say  '  *  I  know  I  am  a 
child  of  God,  I  know  I  have  eternal  life?  " 

m.    How  to  Obtain  Assurance. 

(i)  I  Jno.  5:  13,  R.V. — "  These  things  ^d:r/^/a/rr//^«  unto  you;  that 
ye  may  know  that  ye  have  eternal  life,  even  unto  you  that  believe  on 
the  name  of  the  Son  of  God." 

FIRST  PROPOSITION:  (a)  In  order  to  have  well-grounded 
assurance  of  eternal  life  we  must  < '  believe  on  the  name  of  the 
Son  of  God" 

There  are  doubtless  many  who  say  they  know  they  have 
eternal  life  who  do  not  really  believe  on  the  name  of  the  Son  of 
God.  This  is  not  true  assurance.  It  has  no  sure  foundation  in 
the  word  of  Him  who  cannot  lie.  If  we  wish  to  get  assurance  of 
salvation  we  must  first  get  saved.  The  reason  why  many  have 
not  assurance  that  they  are  saved  is  because  they  are  not  saved. 
They  ought  not  to  have  assurance.     What  they  need  first  is  sgJ- 


The  Believer's  Assurance  of  Salvation  483 

vation.  Many  workers  in  dealing  with  others  make  the  great 
mistake  of  trying  to  press  them  to  the  point  of  saying  they  know 
they  are  saved  before  it  is  clear  that  they  are  saved. 

(b)  We  obtain  assurance  of  eternal  life  through  what  is 
^^  written^''  therefore  in  order  to  obtain  assurance  we  should 
study  the  Word.  The  assurance  that  rests  upon  our  states  of 
feeling  will  come  and  go  as  those  states  vary.  But  the  assurance 
that  rests  upon  the  unchanging  Word  of  G-od  will  be  intelligent 
and  steadfast.  Ignorance  of  the  Word  of  God  is  one  of  the  great- 
est sources  of  the  lack  of  assurance. 

(2)  I  Jno,  5:  10-12--"  He  that  believeth  on  the  Son  of  God  hath 
the  witness  in  himself:  he  that  beheveth  not  God  hath  made  him  a 
liar;  because  he  believeth  not  the  record  that  God  gave  of  his  Son. 
And  this  is  the  record,  that  God  hath  given  to  us  eternal  life,  and  this 
life  is  in  his  Son.  He  that  hath  the  Son  hath  hfe;  and  '^e  that  hath 
not  the  Son  of  God  hath  not  life." 

SECOND  PROPOSITION:     We  obtain  assuratice  by  believir.^ 
God's  testimony. 

Merely  studying  the  word  will  not  bring  assurance.  We 
must  believe  it  as  well  as  study  it. 

(3)  I  Jno.  3:14-19 — "We  know  that  we  have  passed  from  death 
unto  life,  because  we  love  the  brethren.  He  that  loveth  not  his 
brother  abideth  in  death.  Whosoever  hateth  his  brother  is  a  mur- 
derer: and  ye  know  that  no  murderer  hath  eternal  life  abiding  in  him. 
Hereby  perceive  we  the  love  of  God,  because  he  laid  down  his  life  for 
us:  and  we  ought  to  lay  down  our  lives  for  the  brethren.  But  whoso 
hath  this  world's  good,  and  seeth  his  brother  have  need,  and  shutteth 
up  his  bowels  of  compassion  from  him,  how  dwelleth  the  love  of  God 
in  him  ?  My  little  children,  let  us  not  love  in  word,  neither  in  tongue: 
but  in  deed  and  in  truth.  And  hereby  we  know  that  we  are  of  the  truth, 
and  shall  assure  our  hearts  before  him." 

THIRD  PROPOSITION:  In  order  to  have  assurance  we  should 
live  out  a  life  of  love;  love  not  merely  in  word  and  in  tongue,  but 
in  deed  and  in  truth.     (Compare  Jno.  8:  12.) 

(4)  Rom.  8:  14-16,  R.  V, — "  For  as  many  as  are  led  by  the  Spirit  of 
God,  these  are  the  sons  of  God.  For  ye  received  not  the  spirit  of  bond- 
age again  unto  fear;  but  ye  received  the  spirit  of  adoption,  whereby  we 
cry,  Abba,  Father.  The  Spirit  himself  beareth  witness  with  our 
spirit,  that  we  are  children  of  God. " 


484  What  the  Bible  Teaches 

FOURTH  PROPOSITION:  In  order  to  obtain  the  witness  of 
the  Spirit  together  loith  that  of  our  spirit  we  shotdd  give  our- 
selves tip  to  be  led  by  the  Spirit. 

Verse  16  in  Romans  viii  is  clearly  dependent  upon  verse  14, 
and  it  is  only  those  who  know  verse  14  as  a  persona]  experience 
who  can  expect  to  know  verse  16  as  a  personal  experience.  It  is 
also  clearly  implied  by  the  connection  with  verse  17,  that  it  is  in 
suffering  together  with  Christ  that  we  especially  enjoy  the  assur- 
ance  of  sonship  by  the  Spirit's  testimony  and  the  assurance  that 
we  shall  be  glorified  together  with  Him. 


CHAPTER  XVIIL 

THE  FUTURE  DESTINY  OF  BELIEVERS. 

I.  I  Jno.  2: 17 — "  And  the  world  passeth  away  and  the  lust  thereof? 
but  he  that  doeth  the  will  of  God  abideth  forever." 

FIRST  PROPOSITION:  He  that  doeth  the  will  of  God  abideth 
forever.    The  world  and  all  it  contains  passeth,  he  continues. 

II.  Jno.  11:  25,  26 — "Jesus  said  unto  her,  I  am  the  resurrection, 
and  the  life:  he  that  believeth  in  me,  though  he  were  dead,  yet  shall  he 
live:  And  whosoever  liveth  and  believeth  in  me  shall  never  die.  Be- 
lievest  thou  this  ?  " 

Jno.  8:  51,  R.V. — "  Verily,  verily,  I  say  unto  you,  if  a  man  keep  my 
word,  he  shall  never  see  death." 

SECOND  PROPOSITION:  He  that  believeth  on  Jesus  Christ 
shall  never  die.  He  that  keepeth  the  word  of  Jesus  Christ  shall 
never  see  death. 

Believers  in  Christ  fall  asleep,  they  never  die.  (Compare 
Acts  7:  60.) 

III.  I  Thess.  4:  13,  14,15 — "  But  I  would  not  have  you  to  be  igno- 
rant brethren,  concerning  thevt  which  are  asleep,  that  ye  sorrow  not, 
even  as  others  which  have  no  hope.  For  if  we  believe  that  Jesus  died 
and  rose  again,  even  so  them  also  which  sleep  in  Jesus  will  God  bring 
with  him.  For  this  we  say  unto  you  by  the  word  of  the  Lord,  that  we 
which  are  alive  and  remain  unto  the  coming  of  the  Lord  shall  not  pre- 
vent them  which  are  asleep.'' 

THIRD  PROPOSITION :  Until  the  coming  of  ChHst  believers  in 
Christ  who  have  dejxirted from  this  life  sleep. 

Question:  What  is  meant  by  sleep?  Does  it  refer  to  a 
state  of  unconsciousness?  Is  this  state  called  sleep  to  distinguish 
it  from  being  awake,  or  is  it  called  sleep  to  distinguish  it  from 
death? 

The  full  answer  to  this  question  will  be  found  under  the  next 
proposition.  But  note  this,  that  sleep  is  not  necessarily  a  state 
of  unconsciousness,  but  oftentimes  of  highest  consciousness  and 


486  What  the  Bible  Teaches 

mental  activity.  Sleep  is,  however,  usually  a  condition  in  which 
one  is  largely  shut  out  of  intercourse  with  the  outside  world  and 
shut  up  to  himself  and  God  and  His  angels,  or  the  Devil  and  his 
angels. 

IV.  Phil,  i:  23,  24,  R.V — "  Fori  am  in  a  strait  betwixt  the  two,  hav- 
ing the  desire  to  depart  and  be  with  Christ;  for  it  is  very  far  better:  yet 
to  abide  in  the  flesh  is  more  needful  for  your  sake." 

2  Cor.  5:6,  8,  R.V. — "  Being  therefore  always  of  good  courage,  and 
knowing  that,  whilst  we  are  at  home  in  the  body,  we  are  absent  from 
the  Lord.  .  .  .  We  are  of  good  courage,  I  say,  and  are  willing 
rather  to  be  absent  from  the  body,  and  to  be  at  home  with  the  Lord." 

FOURTH  PROPOSITION:  When  the  believer  gets  out  of  the 
flesh  {the  body)  he  departs  to  be  with  Christ;  when  he  is  ab- 
sent from,  the  body  he  is  at  home  with  the  Lord.  (Compare  2 
Cor.  12:  2-4.) 

Question  :  What  is  the  precise  and  definite  character  of  our 
existence  when  "absent  from  the  body"  and  "at  home  with  the 
Lord,"  up  to  the  time  of  the  coming  of  the  Lord  and  our  being 
"clothed  upon  with  our  habitation  which  is  from  heaven?"  (2 
Cor.  5:  8,  2,  4,  R.V.) 

Answer:  The  Bible  seems  to  give  but  little  explicit  and 
detailed  information  on  this  point.  It  does  say,  however,  that 
this  state  "  is  very  far  better  "  than  our  present  state.  (Phil. 
1:23.)  This  leaves  no  room  for  purgatorial  tortures,  nor  for  a 
state  of  unconsciousness.  It  is  evidently  a  state  of  conscious  bliss. 
It  evidently  is  not  the  highest  state  to  which  the  believer  shall 
attain.  "  For  we  know  that,  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens.  For  in  this  we  groan,  earnestly 
desiring  to  be  clothed  upon  with  our  house  which  is  from  heaven : 
If  so  be  that  being  clothed  we  shall  not  be  found  naked.  For  we 
that  are  in  this  tabernacle  do  groan,  being  burdened:  not  for  that 
we  woidd  be  unclothed,  but  clothed  upon,  that  mortality  might  be 
ST'allowedupof  life.  .  .  .  We  are  confident,  I  say,  and  willing 
rather  to  be  absent  from  the  body,  and  to  be  present  with  the 
Lord."     (2  Cor.  5:1,  2,  3,  4,  8.) 

V.  I  Thess.  4:  16 — "For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God:  and  the  dead  in  Christ  shall  rise  first." 


The  Future  Destiny  of  Believers  487 

I  Cor.  15:  12,  13,  20-23,  35-38 — "Now  if  Christ  be  preached  that  he 
rose  from  the  dead,  how  say  some  among  you  that  there  is  no  resur- 
rection of  the  dead  ?  But  if  there  be  no  resurrection  of  the  dead,  then 
is  Christ  not  risen:  .  .  .  But  now  is  Christ  risen  from  the  dead,  and 
become  the  -firstfruits  of  them  that  slept.  For  since  by  man  came 
death,  by  man  came  also  the  resurrection  of  the  dead.  For  as  in 
Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive.  But  every 
man  in  his  own  order:  Christ  the  firstfruits;  afterward  they  that  are 
Christ's  at  his  coming.  .  .  .  But  some  man  will  say.  How  are  the 
dead  raised  up  ?  and  with  what  body  do  they  come  ?  Thou  fool,  that 
which  thou  sowest  is  not  quickened,  except  it  die;  and  that  which  thou 
sowest,  thou  sowest  not  that  body  that  shall  be,  but  bare  grain,  it  may 
chance  of  wheat,  or  of  some  other  grain:  But  God  giveth  it  a  body  as 
it  hath  pleased  him,  and  to  every  seed  his  own  body." 

FIFTH  PROPOSITION:     At   the   coming   of  Jesus    Christ   the 
bodies  of  those  who  sleep  in   ChHst  shall  be  raised  from   the 
dead.     Not,  however,  precisely  the  same  bodies,  even  as  the  grain 
that  grows  is  not  precisely  the  satne  as  the  graiji  that  loas  sown. 
The  grain  that  was  sown  disintegrates  and  many  of  its  con- 
stituent elements  go,  no  one  can  say  whither.     But  the  formative 
principle  takes  to  itself  many  new  elements,  no  one  can  fully  say 
whence.     So  it  is  in  the  resurrection. 

VI.  2  Cor.  5:  I,  2,  4,  R.V. — "  For  we  know  that  if  the  earthly  house 
of  our  tabernacle  be  dissolved,  we  have  a  building  from  God,  a  house 
not  made  with  hands,  eternal  in  the  heavens.  For  verily  in  this  we 
groan,  longing  to  be  clothed  upon  with  our  habitation  which  is  from 
heaven;  .  .  .  For  indeed  we  that  are  in  this  tabernacle  do  groan, 
being  burdened;  not  for  that  we  would  be  unclothed,  but  that  we  would 
be  clothed  upon,  that  what  is  mortal  may  be  swallowed  up  of  life." 

SIXTH  PROPOSITION:  At  the  resurrection  we  shall  be  given  in 
place  of  ^^  the  earthly  house  of  our  tabernacle," — i.  e. ,  our  pres- 
ent physical  frame — ' '  a  building  from  God,  a  house  not  m.ade 
with  hands,  eternal  in  the  heavens  " — i.  e. ,  the  resurrection  body. 
Mortality  shall  be  swallowed  up  of  life. 

VII.  Phil.  3:  20,  21,  R.V. — "For  our  citizenship  is  in  heaven;  from 
whence  also  we  wait  for  a  Saviour,  the  Lord  Jesus  Christ:  who  shall 
fashion  anew  the  body  of  our  humiliation,  that  it  may  be  conformed  to 
the  body  of  his  glory,  according  to  the  working  whereby  he  is  able 
even  to  subject  all  things  unto  himself." 

SEVENTH  PROPOSITION:  At  His  coming  our  Saviour,  the 
Lord  Jesus  Christ,  ^^ shall  fashion  anew  the  body  of  our 
humiliation^  that  it  may  be  conformed  to  the  body  of  His  glory. ' 


488  What  the  Bible  Teaches 

The  characteristics  of  the  Resurrection  Body. 

(i)  I  Cor.  15:  35-38 — "  But  some  man  will  say,  How  are  the  dead 
raised  up  ?  and  with  what  body  do  they  come  ?  Thou  fool,  that  which 
thou  sowest  is  not  quickened,  except  it  die:  And  that  which  thou 
sowest,  thou  sowest  not  that  body  that  shall  be,  but  bare  grain,  it  may 
chance  of  wheat,  or  of  some  other  grain:  But  God  giveth  it  a  body  as 
it  hath  pleased  him,  and  to  every  seed  his  own  body." 

It  will  not  be  the  same  body  that  is  laid  in  the  grave. 

(2)  I  Cor.  15:50,51 — "Now  this  I  say,  brethren,  tha.t  ^esh  and 
blood  cannot  inherit  the  kingdom  of  God;  neither  doth  corruption  in- 
herit incorruption.  Behold,  I  shew  you  a  mystery;  We  shall  not  all 
sleep,  but  we  shall  all  be  changed." 

It  will  not  be  flesh  and  blood. 

(3)  Luke  24:  39 — *'  Behold  my  hands  and  my  feet,  that  it  is  I  my- 
self: handle  me,  and  see;  for  a  spirit  hath  not  flesh  and  bones,  as  ye 
see  me  have."     (Compare  Phil.  3:  21.) 

It  will  not  be  pure  spirit,  but  have  flesh  and  bones. 

(4)  I  Cor.  15:  42 — "  So  also  is  the  resurrection  of  the  dead.  It  is 
sown  in  corruption,  it  is  raised  in  incorruption." 

It  will  be  incorruptible — not  subject  to  decay,  imperishable. 

(5)  I  Cor.  15:  43  (a) — "  It  is  sown  in  dishonor,  it  is  raised  in  glory." 
It  will  be  glorious.     (Compare  Rev.  1:  13-17.) 

(6)  I  Cor.  15:  43  (b) — "  It  is  sown  in  weakness,  it  is  raised  in 
power." 

It  will  be  powerful.  The  days  of  weariness  and  weakness 
will  be  forever  at  an  end.  The  body  will  be  able  to  accomplish 
all  the  Spirit  purposes. 

(7)  I  Cor.  15:47-49 — "The  first  man  is  of  the  earth,  earthy:  the 
second  man  is  the  Lord  from  heaven.  As  is  the  earthy,  such  are 
they  also  that  are  earthy:  and  as  is  the  heavenly,  such  are  they  also 
that  are  heavenly.  And  as  we  have  borne  the  image  of  the  earthy,  we 
shall  also  bear  the  image  of  the  heavenly." 

It  will  be  heavenly. 

(8)  Matt.  13:  43 — "  Then  shall  the  righteous  shine  forth  as  the  sun 
in  the  kingdom  of  their  Father.  Who  hath  ears  to  hear,  let  him 
hear." 

Dan.  12:  3 — "And  they  that  be  wise  shall  shine  as  the  brightness  of 
the  firmament;  and  they  that  turn  many  to  righteousness,  as  the  stars 
for  ever  and  ever." 

Compare  Matt.  17:  2 — "And  was  transfigured  before  them:  and 
his  face  did  shine  as  the  sun,  and  his  raiment  was  white  as  the  light." 

Luke  9:  29 — "And  as  he  prayed,  the  fashion  of  his  countenance 
was  altered,  and  his  raiment  was  white  and  glistering." 


The  Future  Destiny  of  Believers  489 

It  will  be  luminous,  shining,  dazzling,  bright  like  the  sun. 

Note. — It  has  been  conjectured  that  the  bodies  of  Adam  and  Eve 
were  so  before  they  sinned,  and  that  this  glory  served  as  a  covering  which 
departed  when  they  sinned.  So  "they  knew  that  they  were  naked." 
(Gen.  3:  7.) 

(9)  Matt.  22:  30 — "  For  in  the  resurrection  they  neither  marry,  nor 
are  given  in  marriage,  but  are  as  the  angels  of  God  in  heaven." 

Luke  20:  35,  36 — "  For  they  which  shall  be  accounted  worthy  to 
obtain  that  world,  and  the  resurrection  from  the  dead,  neither  marry 
nor  are  given  in  marriage:  Neither  can  they  die  any  more:  for  they 
are  equal  unto  the  angels;  and  are  the  children  of  God,  being  the 
children  of  the  resurrection." 

They  will  be  "like  the  angels."  (a)  They  do  not  marry. 
(h)     They  cannot  die  any  more. 

(10)  I  Cor.  15:  41,  42  (a) — "  There  is  one  glory  of  the  sun,  and  an- 
other glory  of  the  moon,  and  another  glory  of  the  stars;  for  one  star 
differeth  from  another  star  in  glory.  So  also  in  the  resurrection  of  the 
dead." 

Resurrection  bodies  differ  from  one  another. 

(11)  Rom.  8:  23 — "And  not  only  they,  but  ourselves  also,  which 
have  the  firstfruits  of  the  Spirit,  even  we  ourselves,  groan  within  our- 
selves, waiting  for  the  adoption,  to  wit,  the  redemption  of  our  body." 

The  Resurrection  Body  will  be  the  consummation  of  the  adop- 
tion, our  placing  as  sons.  In  the  Resurrection  Body  it  will  be 
outwardly  manifest  that  we  are  sons  of  God.  Before  His  incarna- 
tion Christ  was  "in  the  form  of  God"  (Phil.  2:  6),  i.  e.,  in  the 
visible  appearance  of  God.  So  shall  we  be  in  the  resurrection. 
(Compare  Col.  3:  4,  R.V. ;  1  Jno.  3:2,   R.V.)  '|y 

VIII.  I  Thess.  4:  17  (a) — "Then  we  which  are  alive  and  remain 
shall  be  caught  up  together  with  them  in  the  clouds,  to  meet  the  Lord 
in  the  air." 

EIGHTH  PROPOSITION:  At  the  coming  of  Christ  and  the  res- 
urrection of  those  who  sleep  in  Jesus,  believers  who  have  remained 
alive  until  that  time,  and  those  icho  are  raised,  shall  be  caught  up 
together  to  meet  the  Lord  in  the  air. 

IX.  Jno.  14:3 — "And  if  I  go  and  prepare  a  place  for  you,  I  will 
come  again,  and  receive  you  unto  myself;  that  where  I  am,  there  ye 
may  be  also." 

1  Thess.  4:  17  (b) — "  And  so  shall  we  ever  be  with  the  Lord." 
Jno.  12:  26 — "  If  any  man  serve  me,  let  him  follow  me;  and  where  I 


490  What  the  Bible  Teaches 

am,  there  shall  also  my  servant  be:  if  any  man  serve  me,  him  will  my 
father  honour." 

NINTH  PROPOSITION:  After  the  coming  of  Christ  and  our 
being  caught  up  to  meet  Him,  we  shall  ever  be  with  the  Lord; 
there  shall  be  no  more  seioaration  from  Him. 

Where  believers  shall  be, 

(i)  Jno.  14:  2 — "  In  my  Father's  house  are  many  mansions:  if  it 
were  not  so,  I  would  have  told  you.  I  go  to  prepare  a  place  for 
you." 

We  shall  be  in  a  prepared  place.  A  place  that  Jesus  himself 
has  gone  for  the  express  purpose  of  preparing  for  us.  We  shall 
be  a  prepared  people  in  a  prepared  place.  This  place  that  Jesus 
is  preparing  He  speaks  of  as  "abodes"  or  "abiding  places" 
(translated  "mansions"). 

(2)  Heb.  11:  10,  16 — "  For  he  looked  for  a  city  which  hath  founda- 
tions, whose  builder  and  maker  is  God.  .  o  .  But  now  they  desire 
a  better  country,  that  is  a  heavenly:  wherefore  God  is  not  ashamed  to 
be  called  their  God:  for  he  hath  prepared  for  them  a  city." 

We  shall  be  in  a  city  which  hath  foundations  whose  builder 
and  maker  is  God,  a  better  country  than  this,  a  heavenly  country; 
a  city  prepared  of  God  for  us. 

Characteristics  op  that  city. 

(i)  Heb.  13:  14 — "For  here  we  have  no  continuing  city,  but  we 
seek  one  to  come." 

It  will  be  an  abiding  city. 

(2)  Rev.  21:  22,  R.V. — "And  I  saw  no  temple  therein:  for  the 
Lord  God  the  Almighty,  and  the  Lamb,  are  the  temple  thereof." 

The  Lord  God,  the  Almighty,  and  the  Lamb  are  the  temple 
thereof.  We  will  not  go  to  some  building  to  worship,  but  right 
to  themselves. 

(3)  Rev.  21:  23,  R.V. — "And  the  city  hath  no  need  of  the  sun, 
neither  of  the  moon,  to  shine  upon  it:  for  the  glory  of  God  did  lighten 
it,  and  the  lamp  thereof  is  the  Lamb." 

That  city  has  no  need  of  the  sun,  neither  of  the  moon,  to  shine 
upon  it:  for  the  glory  of  God  lightens  it,  and  the  Lamb  himself 
is  the  lamp  thereof.  Paul  got  a  hint  of  the  dazzling  brilliance  of 
that  light  on  the  Damascus  Road.  Our  resurrection  eyes  will  be 
able  to  endure  and  snjoy  the  glory  that  blinded  him.  There  will 
be  no  dark  davf., 


The  Future  Destiny  of  Believers  491 

(4)  Rev.  21:  25—"  And  the  gates  of  it  shall  not  be  shut  at  all  by  day: 
for  there  shall  be  no  night  there." 

The  gates  shall  never  be  shut  and  there  shall  be  no  night. 
Perfect  security  and  no  darkness. 

(5)  Rev.  21:27,  R.V. — "  And  there  shall  in  no  wise  enter  into  it 
anything  unclean,  or  he  that  maketh  an  abomination  and  a  lie:  b, 
only  they  which  are  written  in  the  Lamb's  book  of  life." 

There  will  be  there  nothing  unclean,   nothing  abominabl 
nothing  false,  untrue,  nor  unreal.     No  saloons,  no  filth,  no  shams 

(6)  Rev.  22:  I,  2,  R.V. — "And  he  shewed  me  a  river  of  water  qP 
life,  bright  as  crystal,  proceeding  out  of  the  throne  of  God  and  of  the 
Lamb,  in  the  midst  of  the  street  thereof.  And  on  this  side  of  the  river 
and  on  that  was  the  tree  of  life,  bearing  twelve  manner  of  fruits,  yield- 
ing its  fruit  every  month:  and  the  leaves  of  the  tree  were  for  the  heal- 
ing of  the  nations." 

There  shall  be  a  river  of  water  of  life,  bright  as  crystal,  pro- 
ceeding out  of  the  throne  of  God  and  of  the  Lamb,  in  the  midst 
of  the  street  thereof,  and  on  both  sides  of  the  river  shall  be  the  tree 
of  life,  bearing  twelve  fruits,  yielding  its  fi-uit  every  month;  and 
the  leaves  of  the  tree  for  the  healing  of  the  nations. 

X.  2  Thess.  1:7 — "And  to  you  who  are  troubled  rest  with  us, 
when  the  Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty 
angels." 

Heb.  4:  9 — "There  remaineth  therefore  a  rest  to  the  people  of 
God." 

TENTH  PROPOSITION:     When  the  Lord  shall  be  revealed  from 
heaven  ice  shall  be  given  rest. 

Now  we  have  conflict  and  tribulation.  Then  we  shall  have 
rest  and  glory. 

XL  Jno.  17:24 — "Father,!  will  that  they  also,  whom  thou  hast  given 
me,  be  with  me  where  I  am;  that  they  may  behold  my  glory,  which  thou 
hast  given  me:  for  thou  lovedst  me  before  the  foundation  of  the 
world." 

ELEVENTH  PROPOSITION:      We  shall  behold  the  glory  of 
our  Lord,  the  glory  which  the  Father  has  given  Him. 

The  word  translated  "  behold,"  is  a  strong  word.  It  means 
to  gaze  at  with  interest  and  intentness.  We  shall  put  our  whole 
being  into  rapturous  and  adoring  contemplation  of  the  revealed 
glory  of  Him  who  on  earth  suffered  shame  for  us. 


jt 


# 


492  What  the  Bible  Teaches 

XII.  I  Jno.  3:  2 — "Beloved,  now  are  we  the  sons  of  God,  and  it 
doth  not  yet  appear  what  we  shall  be:  but  we  know  that,  when  he  shall 
appear,  we  shall  be  like  him:  for  we  shall  see  him  as  he  is." 

TWELFTH  PROPOSITION:     We  shall  be  like  Him. 

Question:     Does  the  Him  here  refer  to  Christ  or  the  Father  ? 

Answer:  It  matters  not;  for  if  we  are  like  the  one,  we 
shall  be  also  like  the  other:  Heb.  1 :  3 — "  Who  being  the  bright- 
ness of  his  glory,  and  the  express  image  of  his  person,  and  up- 
rholding  all  things  by  the  word  of  his  power,  when  he  had  by  him- 
self purged  our  sins,  sat  down  on  the  right  hand  of  the  Majesty 
on  high."  Jno.  14:  9 — "Jesus  saith  unto  him,  Have  I  been  so 
long  time  with  you,  and  yet  hast  thou  not  known  me,  Philip:  he 
that  hath  seen  me  hath  seen  the  Father;  and  how  sayest  thou 
then,  Show  us  the  Father  ?  "  Phil  2:  6—"  Who  being  in  the 
form  of  God,  thought  it  not  robbery  to  be  equal  with  God." 

XIII.  Col.  3:  4,  R. v.— "When  Christ,  who  is  our  life,  shall  be 
manifested,  then  shall  ye  also  with  him  be  manifested  in  glory. 

THIRTEENTH  PROPOSITION:     We  shall  with  Him  be  mani 
fested  in  glory. 

We  shall  not  only  behold  His  glory,  but  reflect  it  in  our- 
selves. Our  life  is  now  a  hidden  one,  hid  with  Christ  in  God 
(Col.  3 :  3),  but  when  He  is  manifested  in  glory  we  shall  be  too. 

Notes. — (i)  Rom.  8:  18 — "  For  I  reckon  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared  with  the  glory  which  shall  be 
revealed  in  us." 

The  sufferings  of  this  present  time  are  not  worthy  to  be 
compared  with  the  glory  which  shall  be  revealed  to  usward. 

(2)  2  Cor.  4:  17,  R.V. — "For  our  light  affliction,  which  is  for  the 
moment,  worketh  for  us  more  and  more  exceedingly  an  eternal  weight  of 
glory." 

This  eternal  weight  of  glory  is  being  worked  out  for  us 
more  and  more  exceedingly  by  our  present  momentary  light 
affliction. 

(3)  Jno.  17:  22 — "  And  the  glory  which  thou  gavest  me  I  have 
given  them;  that  they  may  be  one,  even  as  we  are  one." 

2  Thess.  2:  14 — "  Whereunto  he  called  you  by  our  gospel,  to  the 
obtaining  of  the  glory  of  our  Lord  Jesus  Christ." 

The  glory  that  God  hath  given  to  Jesus  shall  be  ours. 


The  Future  Destiny  of  Believers  493 

(4)  I  Thess.  2:  12,  R.  V. — "  That  ye  would  walk  worthy  of  God,  who 
calleth  you  into  his  own  kingdom  and  glory. 

We  shall  be  sharers  in  God's  own  glory  and  kingdom.  In  a 
word,  we  shall  be  heirs  of  God  and  joint  heirs  with  Jesus  Christ, 
glorified  together  with  Him.      (Rom.  8:  17.) 

XIV.  Matt.  25:  20-23 — "  And  so  he  that  had  received  five  talents 
came  and  brought  other  five  talents,  saying,  Lord,  thou  deliveredst 
unto  me  five  talents;  behold,  I  have  gained  beside  them  five  talents 
more.  His  lord  said  unto  him,  Well  done,  thou  good  and  faithful  ser- 
vant: thou  hast  been  faithful  over  a  few  things,  I  will  make  thee  ruler 
over  many  things:  enter  thou  into  the  joy  of  thy  lord.  He  also  that 
had  received  two  talents  came  and  said,  Lord,  thou  deliveredst  unto 
me  two  talents;  behold,  I  have  gained  two  other  talents  beside  them. 
His  lord  said  unto  him.  Well  done,  good  and  faithful  servant;  thou 
hast  been  faithful  over  a  few  things,  I  will  make  thee  ruler  over  many 
things:  enter  thou  into  the  joy  of  thy  lord." 

FOURTEENTH  PROPOSITION:  At  the  coming  of  Christ  and 
His  reckoning  with  His  servants,  His  faithful  servants  will  be 
commended  by  Him  and  enter  into  the  joy  of  their  Lord. 

Leigh  ton  says,  <'Here  a  few  drops  of  joy   enter  into  us, 

there  we  enter  into  joy  as  vessels  put  into  a  sea  of  happiness." 

(15)  Luke  19:  12,  13,  15-19 — "  He  said  therefore,  A  certain 
nobleman  went  into  a  far  country  to  receive  for  himself  a  kingdom, 
and  to  return.  And  he  called  his  ten  servants,  and  delivered  them  ten 
pounds,  and  said  unto  them.  Occupy  till  I  come.  .  .  .  And  it  came 
to  pass,  that  when  he  was  returned,  having  received  the  kingdom, 
then  he  commanded  these  servants  to  be  called  unto  him,  to  whom  he 
had  given  the  money,  that  he  might  know  how  much  every  man  had 
gained  by  trading.  Then  came  the  first,  saying,  Lord,  thy  pound  hath 
gained  ten  pounds.  And  he  said  unto  him,  Well,  thou  good  servant: 
because  thou  hast  been  faithful  in  a  very  little,  have  thou  authority 
over  ten  cities.  And  the  second  came,  saying.  Lord,  thy  pound  hath 
gained  five  pounds.  And  he  said  likewise  to  him.  Be  thou  also  over 
five  cities." 

FIFTEENTH  PROPOSITION:  Rewards  will  vary  in  propor- 
tion to  fidelity  in  service. 

We  are  saved  by  faith  but  rewarded  according  to  our  own 
works.      (Compare  Matt.  6:20;  1  Cor.  3:11-15.) 

XV.  Rev.  7:  9,  10,  13-17,  R.V.—"  After  these  things  I  saw,  and  be- 
hold, a  great  multitude,  which  no  man  could  number,  out  of  every  na- 
tion, and  of  all  tribes  and  peoples  and  tongues,  standing  before  the 
throne  and  before  the  Lamb,  arrayed  in  white  robes,  and  palms  in 
their  hands;  and  they  cry  with  a  great  voice,  saying.  Salvation  unto 


494  What  the  Bible  Teaches 

our  God  which  sitteth  on  the  throne,  and  unto  the  Lamb.  .  .  , 
And  one  of  the  elders  answered,  saying  unto  me,  These  which  are  ar- 
rayed in  the  white  robes,  who  are  they,  and  whence  came  they?  And 
I  say  unto  him.  My  lord,  thou  knowest,  and  he  said  to  me.  These  are 
they  which  come  out  of  the  great  tribulation,  and  they  washed  their 
robes,  and  made  them  white  in  the  blood  of  the  Lamb.  Therefore 
are  they  before  the  throne  of  God;  and  they  serve  him  day  and  night 
in  his  temple:  and  he  that  sitteth  on  the  throne  shall  spread  his  taber- 
nacle over  them.  They  shall  hunger  no  more,  neither  thirst  any  more; 
neither  shall  the  sun  strike  upon  them,  nor  any  heat:  for  the  Lamb 
which  is  in  the  midst  of  the  throne  shall  be  their  shepherd,  and  shall 
guide  them  unto  fountains  of  waters  of  life:  and  God  shall  wipe  away 
every  tear  from  their  eyes." 

FIFTEENTH  PROPOSITION:  Those  who  come  out  of  the 
great  tribulation,  having  washed  their  robes  and  made  them 
white  in  the  blood  of  the  Lamb,  shall  stayid  before  the  throne 
and  before  the  Lamb,  arrayed  in  xohite  robes,  and  palms  in  their 
hands.  (Purity,  victory  and  festal  joy.)  They  shall  serve 
God  day  and  night  in  His  temple.  He  that  sitteth  on  the  throne 
shall  spread  His  tabernacle  over  them.  They  shall  hunger  no 
more,  neither  thirst  any  more ;  neither  shall  the  sun  strike  upon 
them,  nor  any  heat,  for  the  Lamb  which  is  in  the  midst  of  the 
throne  shall  be  their  shepherd,  and  shall  guide  them  unto  foun- 
tains of  waters  of  life,  and  God  shall  wipe  away  every  tear  from 
their  eyes. 

XVL  Jas.  i:  12,  R.V. — "  Blessed  is  the  man  that  endureth  tempta- 
tion: for  when  he  hath  been  approved,  he  shall  receive  the  crown  of 
life,  which  the  Lord  promised  to  them  that  love  him." 

SIXTEENTH  PROPOSITION:  Those  who  endure  temptation 
shall  receive  the  crown  of  life  which  the  Lord  hath  promised  to 
them  that  love  Him. 

The  word  translated  "endure"  means  not  merely  to  suffer, 
but  to  continue  or  persevere  under,  to  stand  fast.  This  is  the 
proof  of  true  love  to  Christ,  that  we  stand  true  to  him  under 
trial,  and  this  wins  the  crown  of  life. 

XVIL  2  Tim.  4:8,  R.V.—"  I  have  kept  the  faith:  henceforth  there 
is  laid  up  for  me  the  crown  of  righteousness,  which  the  Lord,  the 
righteous  judge,  shall  give  to  me  at  that  day;  and  not  only  to  me,  but 
also  to  all  them  that  have  loved  his  appearing." 


The  Future  Destiny  of  Believers  495 

SEVENTEENTH  PROPOSITION:  ''At  that  day,''  the  Lord, 
the  righteous  judge,  shall  give  the  crown  of  righteousness  to  all 
those  who  have  loved  His  appearing. 

XVIII.  I  Pet,  5:  1-4,  R.V. — "The  elders  therefore  among  you  I 
exhort,  who  am  a  fellow-elder,  and  a  witness  of  the  sufferings  of 
Christ,  who  am  also  a  partaker  of  the  glory  that  shall  be  revealed: 
Tend  the  flock  of  God  which  is  among  you,  exercising  the  oversight, 
not  of  constraint,  but  willingly,  according  unto  God;  nor  yet  for  filthy 
lucre,  but  of  a  ready  mind;  neither  as  lording  it  over  the  charge  al- 
lotted to  you,  but  making  yourselves  examples  to  the  flock.  And 
when  the  chief  Shepherd  shall  be  manifested,  ye  shall  receive  the 
crown  of  glory  that  fadeth  not  away." 

EIGHTEENTH  PROPOSITION:  When  the  chief  Shepherd 
shall  be  manifested,  He  shall  give  the  crown  of  glory  that  fadeth 
not  away  to  the  undershepherds  who  have  tended  the  flock  of  God, 
exercising  the  oversight,  not  of  constraint,  hut  willingly,  accord- 
ing unto  God;  not  for  money,  but  with  eager  readiness;  not  lord- 
ing it  over  the  charge  allotted  to  them,  but  making  themselves 
examples  unto  the  flock. 

Note  the  three  crowns — *'The  Crowa  of  Life,"  "  the  Crown 
of  Righteousness,"  and  "  the  Crown  of  Glory  " — and  who  is  to  re- 
ceive each. 

XIX.  Jas.  2:  5 — "  Hearken,  my  beloved  brethren,  Hath  not  God 
chosen  the  poor  of  this  world  rich  in  faith,  and  heirs  of  the  kingdom 
which  he  hath  promised  to  them  that  love  him?" 

Luke  22:  28,  29 — "Ye  are  they  which  have  continued  with  me  in 
my  temptations.  And  I  appoint  unto  you  a  .kingdom,  as  my  Father 
hath  appointed  unto  me." 

Luke  12:  32 — "Fear  not,  little  flock;  for  it  is  your  Father's  good 
pleasure  to  give  you  the  kingdom." 

NINETEENTH  PROPOSITION:  God  hath  promised,  Christ 
hath  appointed,  and  it  is  the  Father's  good  pleasure  to  give  a 
kingdom  unto  them  that  love  God  and  continue  with  Christ  in 
His  temptations. 

Notes  about  the  Kingdom. 

(i)  Rev.  20:  6 — "  Blessed  and  holy  is  he  that  hath  part  in  the  first 
resurrection:  on  such  the  second  death  hath  no  power,  but  they  shall 
be  priests  of  God  and  of  Christ,  and  shall  reigu  with  him  a  thousand 
years." 


496  What  the  Bible  Teaches 

In  this  kingdom  we  shall  reign  with  Christ  as  priests  of  God 
and  of  Christ. 

(2)  Matt.  25:  34 — "Then  shall  the  king  say  unto  them  on  his  right 
hand,  Come  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world." 

This  kingdom  was  prepared  for  us  from   the  foundation  of 

the  world, 

(3)  Heb.  12:  28,  R.V. — "Wherefore,  receiving  a  kingdom  that  can- 
not be  shaken,  let  us  have  grace,  whereby  we  may  offer  service  well 
pleasing  to  God  with  reverence  and  awe." 

This  kingdom  cannot  be  shaken. 

XX.    Promises  to  Him  that  Oyercometh  (or  carries  off  the  Tictory). 

(i)  Rev.  2:  7,  R.V. — "  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  churches.  To  him  that  overcometh,  to  him  will  I 
give  to  eat  of  the  tree  of  life,  which  is  in  the  Paradise  of  God." 

To  him  that  overcometh  Christ  will  give  to  eat  of  the  tree 
of  life  which  is  in  the  Paradise  of  God. 

(2)  Rev.  2:  II — "He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
saith  to  the  churches.  He  that  overcometh  shall  not  be  hurt  of  the 
second  death." 

He  that  overcometh  shall  not  be  hurt  of  the  second  death. 

(3)  Rev.  2:  17,  R.V. — "  He  that  hath  an  ear  let  him  hear  what  the 
Spirit  saith  to  the  churches.  To  him  that  overcometh,  to  him  will  I 
give  of  the  hidden  manna,  and  I  will  give  him  a  white  stone,  and  upon 
the  stone  a  new  name  written,  which  no  one  knoweth  but  he  that  re* 
ceiveth  it." 

To  him  that  overcometh  Christ  will  give  of  the  hidden  manna, 
a  white  stone,  and  upon  the  stone  a  new  name  written,  which  no 
one  knoweth  but  he  that  receiveth  it. 

(4)  Rev.  2:  26,  27,  R.V. — "And  he  that  overcometh,  and  he  that 
keepeth  my  works  unto  the  end,  to  him  will  I  give  authority  over  the 
nations:  and  he  shall  rule  them  with  a  rod  of  iron,  as  the  vessels  of 
the  potter  are  broken  to  shivers;  as  I  also  have  received  of  my  Father." 

Christ  will  give  to  him  that  overcometh  and  that  keepeth  His 
works  unto  the  end,  authority  over  the  nations;  and  he  shall  rule 
them  with  a  rod  of  iron,  as  the  vessels  of  the  potter  are  broken  to 
shivers;  and  Christ  will  give  him  the  morning  star.    (v.  28.) 

(5)  Rev.  3:  4,  5,  R.V. — "But  thou  hast  a  few  names  in  Sardis 
which  did  not  defile  their  garments:  and  they  shall  walk  with  me  in 
white;  for  they  are  worthy.  He  that  overcometh  shall  thus  be  arrayed 


The  Future  Destiny  of  Believers  497 

in  white  garments;  and  I  will  in  no  wise  blot  his  name  out  of  the  book 
of  life,  and  I  will  confess  his  name  before  my  Father,  and  before  his 
angels." 

He  that  overcometh  shall  be  arrayed  in  white  garments: 
and  Christ  will  in  no  wise  blot  his  name  out  of  the  book  of  life; 
and  Christ  will  confess  his  name  before  His  Father  and  before 
the  angels  of  the  Father,  and  he  shall  walk  in  Christ  in  white. 

(6)  Rev.  3:  12,  R.V. — "He  that  overcometh,  I  will  make  him  a  pil- 
lar in  the  temple  of  my  God,  and  he  shall  go  out  hence  no  more:  and 
I  will  write  upon  him  the  name  of  my  God,  and  the  name  of  the  city 
of  my  God,  the  New  Jerusalem,  which  cometh  down  out  of  heaven  from 
my  God,  and  mine  own  new  name." 

He  that  overcometh,  him  will  Christ  make  a  pillar  in  the 
temple  of  his  God,  and  he  shall  go  out  thence  no  more ;  and  Christ 
will  write  upon  him  the  name  of  His  God,  and  the  name  of  the 
city  of  His  God,  the  New  Jerusalem,  which  cometh  down  out  of 
heaven  from  God,  and  His  own  new  name. 

(7)  Rev.  3:  21,  R.V. — "  He  that  overcometh,  I  will  give  to  him  to 
sit  down  with  me  in  my  throne,  as  I  also  overcame,  and  sat  down  with 
my  Father  in  his  throne." 

He  that  overcometh,  to  him  will  Christ  give  to  sit  down 
with  Himself  in  His  thi'one. 

XXI.  Rev.  21:4,  R.V. — "And  he  shall  wipe  away  every  tear 
from  their  eyes;  and  death  shall  be  no  more;  neither  shall  there  be 
mourning,  nor  crying,  nor  pain,  any  more:  the  first  things  are  passed 
away." 

TWENTY-FIRST  PROPOSITION:  God  shall  xoipe  away  every 
tear  from  the  eyes  of  His  people.  Death  shall  be  no  more; 
neither  shall  there  be  mourning,  nor  crying,  nor  pain  any  more. 
(See  also,  v.  3. ) 

XXII.  I  Cor.  13:  12,  R.V. — "  For  now  we  see  in  a  mirror,  darkly; 
but  then  face  to  face:  now  I  know  in  part;  but  then  shall  I  know  even 
as  also  I  have  been  known." 

TWENTY-SECOND  PROPOSITION:  We  shall  see  no  longer 
in  a  mirror,  in  a  riddle,  but  face  to  face.  We  shall  know  no 
longer  hi  part,  but  we  shall  know  God  and  all  things  in  that 
perfect  way  in  which  He  already  knows  us. 

XXIII.  I  Cor.  1:8,  R.V. — "Who  shall  also  confirm  you  unto 
the  end,  that  ye  be  unreproveable  in  the  day  of  our  Lord  Jesus 
Christ." 


498  What  the  Bible  Teaches 

TWENTY-TRIED  PROPOSITION:  In  the  day  of  our  Lord 
Jesus  Christ  we  shall  be  unreprovable.  We  will  so  perfect  us 
that  there  will  he  absolutely  nothing  in  us  that  even  He  can  find 
fault  with  or  be  displeased  loith.     (Compare  Jude  24. ) 

XXIV.  Eph.  5:  27,  R. v.— "That  he  might  present  the  church  ta 
himself  a  glorious  church,  not  having  spot  or  wrinkle  or  any  such 
thing;  but  that  it  should  be  holy  and  without  blemish." 

TWENTY-FOURTH  PROPOSITION:  Christ  will  present  ths 
Church  to  Himself  a  glorious  Churchy  not  having  spot  nor  wrinkle, 
nor  any  such  thing;  but  holy  and  loithout  blemish." 

XXV.  I  Pet.  1:4,  5,  R.V. — "Unto  an  inheritance  incorruptible, 
and  undefiled,  and  that  fadeth  not  away,  reserved  in  heaven  for  you, 
who  by  the  power  of  God  are  guarded  through  faith  unto  a  salvation 
to  be  revealed  in  the  last  time." 

TWENTY-FIFTH  PROPOSITION:  We  who  are  guarded  by 
God's  power,  through  faith,  unto  a  salvation  ready  to  be  re- 
vealed in  the  last  time,  shall  receive  an  inheritance,  incorruptible, 
and  undefiled,  andthat  fadeth  not  away,  reservedin  heaven  for  us. 


BOOK  V. 

WHAT  THE  BIBLE  TEACHES  ABOUT  ANGELS. 


CHAPTER  I. 

ANGELS  J     THEIR     NATURE,     POSITION,    NUMBER    AND 

ABODE, 

I.    Their  Nature  and  Position. 

(i)  Col.  i:  i6,  R.V. — "For  in  him  were  all  things  created,  in  the 
heavens  and  upon  the  earth,  things  visible  and  things  invisible, 
whether  thrones  or  dominions  or  principalities  or  powers;  all  things 
have  been  created  through  him,  and  unto  him." 

FIRST  PROPOSITION:     Angels  are  created  beings — created  by 
{^^171,"  Greek),  through  and  unto  the  Son  of  God. 

(2)  2  Pet.  2:  II — "Whereas  angels,  which  are  greater  in  power 
and  might,  bring  not  railing  accusation  against  them  before  the 
Lord."  , 

SECOND    PROPOSITION:     Angels  are  greater  than   man   in 
power  and  might.     (Compare  Ps.  8:4,  5.) 

(3)  2  Thess.  1:7 — "And  to  you  who  are  troubled,  rest  with  us, 
when  the  Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty 
angels." 

THIRD  PROPOSITION:     Angels  are  mighty — have  great  power. 

E.  g..  Acts  5:  19,  R.V. — "But  an  angel  of  the  Lord  by  night 
opened  the  prison  doors,  and  brought  them  out."  12:  7,  23,  R.V. — 
"  And  behold,  an  augel  of  the  Lord  stood  by  him,  and  a  light  shined 
in  the  cell:  and  he  smote  Peter  on  the  side,  and  awoke  him,  saying, 
Rise  up  quickly.     And  his  chains  fell  off  from  his  hands." 

(4)  Matt.  22:  30 — "  For  in  the  resurrection  they  neither  marry,  nor 
are  given  in  marriage,  but  are  as  the  angels  of  God  in  heaven." 

Luke  20:35,  36 — "But  they  which  shall  be  accounted  worthy  to 
obtain  that  world,  and  the  resurrection  from  the  dead,  neither  marry, 
nor  are  given  in  marriage:  Neither  can  they  die  any  more:  for  they 
are  equal  unto  the  angels:  and  are  the  children  of  God,  being  the  chil- 
dren of  the  resurrection." 

FOURTH  PROPOSITION:     Angels  neither  marry  nor  die. 

(5)  Mark  13:  32,  R.V. — "  But  of  that  day  or  that  hour  knoweth  no 
one,  not  even  the  angels  in  heaven,  neither  the  Son,  but  the  Father." 


502  What  the  Bible  Teaches 

FIFTH  PROPOSITION:  Angels  have  great  Icnowledge^  but  are 
not  omniscient.     (Compare  Eph.  3:  10,  11;  1  Pet.  1:  12.) 

(6)  Rev.  22:  8,  9,  R.V. — "And  I  John  am  he  that  heard  and  saw 
these  things.  And  when  I  heard  and  saw,  I  fell  down  to  worship  before 
the  feet  of  the  angel  which  shewed  me  these  things.  And  he  saith  unto 
me,  See  thou  do  it  not:  I  am  a  fellow  servant  with  thee  and  with  thy 
brethren  the  prophets,  and  with  them  which  keep  the  words  of  this 
book:  worship  God." 

SIXTH  PROPOSITION:  Angels  are  not  proper  objects  of  wor- 
ship. 

Here  is  a  clear  and  broad  line  of  distinction  between  Jesus 
and  the  angels. 

(7)  Jude  9 — "Yet  Michael  the  archangel,  when  contending  with  the 
devil  he  disputed  about  the  bodj'  of  Moses,  durst  not  bring  against  him 
a  railing  accusation,  but  said.  The  Lord  rebuke  thee." 

I  Thess.  4:  16 — "  For  the  Lord  himself  shall  descend  from  heaven 
with  a  shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of 
God:  and  the  dead  in  Christ  shall  rise  first." 

I  Pet.  3:  22 — "Who  is  gone  into  heaven,  and  is  on  the  right  hand  of 
God;  angels  and  authorities  2ja& powers  being  made  subject  unto  him." 

SEVENTH  PROPOSITION:  (a)  There  are  ranks  or  orders  of 
a7igels.  (b)  All  ranks  of  angels  have  been  made  subject  unto 
Jesus  Christ. 

(8)  Heb.  i:  6 — "  And  again,  when  he  bringeth  in  the  firstbegotten 
into  the  world,  he  saith,  And  let  all  the  angels  of  God  worship  him." 

EIGHTH  PROPOSITION:  All  the  angels  of  God  are  bidden  to 
worship  Jesus  the  Son  0/  God, 

(9)  Luke  9:  26 — "  For  whosoever  shall  be  ashamed  of  me  and  my 
words,  of  him  shall  the  Son  of  man  be  ashamed,  when  he  shall  come 
in  his  own  glory,  and  in  his  Father's,  and  of  the  holy  angels." 

NINTH  PROPOSITION:     The  angels  are  glorious  beings. 

(Compare  Matt.  28:2,  3,  R.V. — "And  behold,  there  was  a  great 
earthquake;  for  an  angel  of  the  Lord  descended  from  heaven,  and  came 
and  rolled  away  the  stone,  and  sat  upon  it.  His  appearance  was  as 
lightning,  and  his  raiment  white  as  snow."  Rev.  10:  i,  R.V. — "And  I 
saw  another  strong  angel  coming  down  out  of  heaven,  arrayed  with  a 
cloud;  and  the  rainbow  was  upon  his  head,  and  his  face  was  as  the  sun, 
and  his  feet  as  pillars  of  fire."  Dan.  10:  6 — "  His  body  also  was  like 
the  beryl,  and  his  face  as  the  appearance  of  lightning,  and  his  eyes  as 


Angels  503 

lamps  of  fire,  and  his  arms  and  his  feet  like  in  color  to  polished  brass, 
and  the  voice  of  his  words  like  the  voice  of  a  multitude.") 

(10)  2  Pet.  2:  4,  R.V. — "And  if  God  spared  not  angels  when  they 
sinned,  but  cast  them  down  to  hell,  and  committed  them  to  pits  of  dark- 
ness, to  be  reserved  unto  judgment." 

TENTH  PROPOSITION.  Some  of  the  angels  sinned,  and  God 
cast  them  down  to  hell  and  committed  them  to  pits  of  darkness, 
to  be  reserved  unto  judgment. 

It  has  been  suggested  that  they  were  the  earlier  inhabitants 
of  the  earth,  and  that  the  earth  became  "  without  form  and  void  " 
(Gen.  1:  2)  as  a  judgment  upon  their  sins,  just  as,  after  it  was 
reorganized  for  man's  abode,  it  was  cursed  because  of  man's  fall. 

(Compare  Is.  34:  10,  11 — "It  shall  not  be  quenched  night  nor  day; 
the  smoke  thereof  shall  go  up  forever:  from  generation  to  generation  it 
shall  lie  waste;  none  shall  pass  through  it  for  ever  and  ever.  But  the 
cormorant  and  the  bittern  shall  possess  it;  the  owl  also  and  the  raven 
shall  dwell  in  it:  and  he  shall  stretch  out  upon  it  the  line  of  confusion^ 
and  the  stones  of  emptiness.") 

Here  we  read  the  land  was  made  "waste"  because  of  sin, 
and  the  line  of  "confusion"  (same  Hebrew  as  "  without  form") 
and  plummet  of  "emptiness  "  (same  Hebrew  as  "void  ")  stretched 
over  it.     Also  Jer.  4:  23-27: 

"  I  beheld  the  earth,  and  lo,  it  was  without  form,  and  void:  and  the 
heavens,  and  they  had  no  light.  And  I  beheld  the  mountains,  and  lo, 
they  trembled,  and  all  the  hills  moved  lightly.  And  I  beheld,  and  lo, 
there  was  no  man,  and  all  the  birds  of  the  heavens  were  fled.  I  beheld, 
and  lo,  the  fruitful  place  was  a  wilderness,  and  all  the  cities  thereof 
were  broken  down  at  the  presence  of  the  Lord,  and  by  his  fierce  anger. 
For  thus  hath  the  Lord  said,  The  whole  land  shall  be  desolate;  yet 
will  I  not  make  a  full  end." 

Is.  45:  18,  R.V.—"  Forthussaith  the  Lord  thatcreatedtheheavens; 
he  is  God;  that  formed  the  earth  and  made  it;  he  established  it,  he 
created  it  not  a  waste,  he  formed  it  to  be  inhabited:  I  am  the  Lord;  and 
there  is  none  else." 

In  this  last  verse  we  are  told  God  did  not  create  the  earth  a 
«' waste."  (Same  Hebrew  word  as  that  translated  "without  form" 
in  Gen.  1:2.)  It  seems  clear,  then,  that  it  must  have  become  so 
by  someone's  sin  before  man's  creation.  Gen.  1:  2  should  then  be 
translated,  "And  the  earth  hecaine  without  form,  and  void"  (or 
"waste  and  void").  The  first  verse  of  the  chapter  would  then 
describe   the   creation;  the  second  vei'se,  the  desolation  visited 


504  What  the  Bible  Teaches 

upon  the  earth  because  of  the  sin  of  pre- Adamite  inhabitants; 
the  latter  part  of  verse  2  and  following  verses,  the  rehabilita- 
tion of  the  earth  to  be  a  habitation  for  the  new  Adamite  race. 

(ii)  I  Cor.  6:  3 — "  Know  ye  not  that  we  shall  judge  angels  ?  how 
much  more  things  that  pertain  to  this  life  ?  " 

ELE  VENTH  PR  OPOSITION:     Angels  shall  he  judged  by  believ- 
ers. 

This  may  refer  only  to  the  angels  who  fell. 

{12)  Luke  2:  9,  13,  R.V. — "  And  an  angel  of  the  Lord  stood  by  them, 
and  the  glory  of  the  Lord  shone  round  about  them:  and  they  were  sore 
afraid." 

Jno.  20;  12 — "And  seeth  two  angels  in  white  sitting,  the  one  at  the 
head,  and  the  other  at  the  feet,  where  the  body  of  Jesus  had  lain." 

Gen.  32:  I,  2 — "  And  Jacob  went  on  his  way,  and  the  angels  of  God 
met  him.  And  when  Jacob  saw  them,  he  said,  This  is  God's  host:  and 
he  called  the  name  of  that  place  Mahanaim." 

TWELFTH  PROPOSITION:     Angels  have  sometimes  been  seen 
by  m,en. 

(13)  Ps.  78:  25 — "  Men  did  eat  angels'  food:  he  sent  them  meat  to 
the  full." 

THIRTEENTH  PROPOSITION:     Angels  eat. 

But  see,  R.V. — "Man  did  eat  the  bread  of  the  mighty:  He 
sent  them  meat  to  the  full." 

II,  Number  of  the  Angels. 

(i)  Heb.  12:  22,  R.V. — "  But  ye  are  come  unto  Mount  Zion,  and 
unto  the  city  of  the  living  God,  the  heavenly  Jerusalem,  and  to  innu- 
merable hosts  of  angels." 

PR  OPOSITION:     There  are  innumerable  hosts  of  angels — literally 
myriads  of  angels.     (See  R.  V.  Marg. ) 

(Compare  2  Kg.  6:  17 — "And  Elisha  prayed,  and  said.  Lord,  I  pray 
thee,  open  his  eyes,  that  he  may  see.  And  the  Lord  opened  the  eyes 
of  the  young  man;  and  he  saw:  and,  behold,  the  mountain  was  full  of 
horses  and  chariots  of  fire  round  about  Elisha,"  and  Matt.  26:  53 — 
"  Thinkest  thou  that  I  cannot  now  pray  to  my  Father,  and  he  shall 
presently  give  me  more  than  twelve  legions  of  angels?  ") 

III.  The  Abode  of  the  Angels. 

(i)  Matt.  22:  30 — "  For,  in  the  resurrection  they  neither  marry,  not 
are  given  in  marriage,  but  are  as  the  angels  of  God  in  heaven." 


Angels  505 

Eph.  3:  10 — "To  the  intent  that  now  unto  the  principalities  and 
powers  in  heavenly  places  might  be  known  by  the  church  the  manifold 
wisdom  of  God." 

Jno.  i:  51 — "And  he  saith  unto  him,  Verily,  verily,  I  say  unto  you, 
Hereafter  ye  shall  see  heaven  open,  and  the  angels  of  God  ascending 
and  descending  upon  thp  Son  of  man." 

Luke  2:  13,  15 — "And  suddenly  there  was  with  the  angel  a  multi- 
tude of  the  heaven'v  host  praising  God,  and  saying." 

PROPOSITION:     The  present  abode  of  the  angels  is  heaven. 


CHAPTER  IL 

THE  WORK  OF  ANGELS. 

I.    Their  Work  in  bebalf  of  the  Heirs  of  Salration. 

Heb.  i:  13,  14,  R.V. — "But  of  which  of  the  angels  hath  he  said 
at  any  time,  Sit  thou  on  my  right  hand  till  I  make  thine  enemies  the 
footstool  of  thy  feet?  Are  they  not  all  ministering  spirits,  sent  forth 
to  do  service  for  the  sake  of  them  that  shall  inherit  salvation?" 

PROPOSITION :     Angels  are  ministering  spirits  sent  forth  to  do 
service  for  the  sake  of  them  that  shall  inherit  salvation. 

(i)  I  Kg,  19:  5-8 — "And  as  he  lay  and  slept  under  a  juniper  tree, 
behold,  then  an  angel  touched  him,  and  said  unto  him.  Arise  and  eat. 
And  he  looked,  and,  behold,  there  was  a  cake  baken  on  the  coals  and 
a  cruse  of  water  at  his  head.  And  he  did  eat  and  drink,  and  laid  him 
down  again.  And  the  Angel  of  the  Lord  came  again  the  second  time 
and  touched  him,  and  said.  Arise  and  eat:  because  the  journey  is  too 
great  for  thee.  And  he  arose,  and  did  eat  and  drink,  and  went  in  the 
strength  of  that  meat  forty  days  and  forty  nights  unto  Horeb  the  mount 
of  God." 

Matt.  4:  II — "  Then  the  devil  leavethhim,  and,  behold,  angels  came 
and  ministered  unto  him." 

Luke  22: 43 — "  And  there  appeared  an  angel  unto  him  from  heaven, 
strengthening  him." 

The  angels  minister  to  the  physical  needs  of  God's  children. 

(2)  Ps.  91:  II,  12 — "  For  he  shall  give  his  angels  charge  over  thee, 
to  keep  thee  in  all  thy  ways.  They  shall  bear  thee  up  in  their  hands, 
lest  thou  dash  thy  foot  against  a  stone." 

The  angels  have  charge  to  keep  in  all  his  ways  the  one  who 
abides  in  the  secret  place  of  the  Most  High  and  makes  the  Most 
high  his  habitation.  (See  context.)  They  preserve  him  from 
accident  and  harm. 

(3)  2  Kg.  6:  15-17 — "  And  when  the  servant  of  the  man  of  God  was 
risen  early,  and  gone  forth,  behold  a  host  compassed  the  city  both  with 
horses  and  chariots.  And  his  servant  said  unto  him,  Alas,  my  mas- 
ter! how  shall  we  do?  And  he  answered,  Fear  not:  for  they  that  be 
with  us  are  more  than  they  that  be  with  them." 


The  Work  of  Angels  507 

Matt.  26:  53 — ••  Thinkest  thou  that  I  cannot  now  pray  to  my  Father, 
and  he  will  presently  give  me  more  than  twelve  legions  of  angels?" 

The  angels  protect  God's  servants  from  their  enemies. 
(Comp.  Gen.  19:  11;  2  Kg.  6:  18.) 

God  works  largely  through  second  causes.  Much  that  God 
does  for  His  children  He  does  through  their  fellow-men.  Other 
things  He  does  through  the  angels. 

Note. — It  is  thought  by  some,  and  not  altogether  without  reason, 
that  each  child  of  God  has  an  angel  assigned  to  protect  him:  (See  Matt. 
18:  10.) 

(4)  Acts  5:  19,  R.V. — "But  an  angel  of  the  Lord  by  night  opened 
the  prison  doors,  and  brought  them  out." 

Acts.  12:8-11 — "And  the  angel  said  unto  him,  Gird  thyself,  and 
bind  on  thy  sandals.  And  he  did  so.  And  he  saith  unto  him,  Cast  thy 
garment  about  thee,  and  follow  me.  And  he  went  out,  and  followed: 
and  he  wist  not  that  it  was  true  which  was  done  by  the  angel,  but 
thought  he  saw  a  vision.  And  when  they  were  past  the  first  and  second 
ward,  they  came  unto  the  iron  gate  that  leadeth  into  the  city;  which 
opened  to  them  of  its  own  accord:  and  they  went  out,  and  passed 
through  one  street;  and  straightway  the  angel  departed  from  him. 
And  when  Peter  was  come  to  himself,  he  said.  Now  I  know  of  a  truth, 
that  the  Lord  hath  sent  forth  his  angel  and  delivered  me  out  of  the 
hand  of  Herod,  and  from  all  the  expectations  of  the  people  of  the 
Jews." 

Dan.  6:  22 — "  My  God  hath  sent  his  angel,  and  hath  shut  the  lions* 
mouths,  that  they  have  not  hurt  me:  forasmuch  as  before  him  inno- 
cency  was  found  in  me;  and  also  before  thee,  O  king,  have  I  done  no 
hurt." 

The  angels  deliver  God's  servants  from  peril  and  evil. 

(5)  Acts  27:  23,  24,  R.V. — "For  there  stood  by  me  this  night  an 
angel  of  the  God  whose  I  am,  whom  also  I  serve,  saying.  Fear  not, 
Paul;  thou  must  stand  before  Caesar:  and  lo,  God  hath  granted  thee 
all  them  that  sail  with  thee." 

The  angels  cheer  God's  servants  in  hardship  and  seeming 
danger. 

(6)  Luke  i:  11-13,  19 — "  And  there  appeared  unto  him  an  angel  of 
the  Lord  standing  on  the  right  side  of  the  altar  of  incense.  And  when 
Zacharias  saw  him,  he  was  troubled,  and  fear  fell  upon  him.  But  the 
angel  said  unto  him,  Fear  not,  Zacharias;  for  thy  prayer  is  heard;  and 
thy  wife  Elizabeth  shall  bear  thee  a  son,  and  thou  shalt  call  his  name 
John.  .  .  .  And  the  angel  answering  said  unto  him,  I  am  Gabriel, 
that  stand  in  the  presence  of  God;  and  am  sent  to  speak  unto  thee,  and 
to  show  thee  these  glad  tidings." 

The  angels  reveal  God's  purposes  unto  His  servants. 


508  What  the  Bible  Teaches 

(7)  Matt.  2:  13,  19,  20,  R.V. — "  Now  when  they  were  departed,  be« 
hold,  an  angel  of  the  Lord  appeared  to  Joseph  in  a  dream,  saying, 
Arise  and  take  the  young  child  and  his  mother,  and  flee  into  Egypt, 
and  be  thou  there  until  I  tell  thee:  for  Herod  will  seek  the  young  child 
to  destroy  him.  .  .  .  But  when  Herod  was  dead,  behold,  an  angel 
of  the  Lord  appeareth  in  a  dream  to  Joseph  in  Egypt,  saying." 

Matt.  1:20 — "But  when  he  thought  on  these  things,  behold,  an 
angel  of  the  Lord  appeared  unto  him  in  a  dream,  saying,  Joseph,  thou 
son  of  David,  fear  not  to  take  unto  thee  Mary  thy  wife:  for  that  which 
is  conceived  in  her  is  of  the  Holy  Ghost." 

Acts.  8:  26 — "  But  an  angel  of  the  Lord  spake  unto  Philip,  saying, 
Arise,  and  go  toward  the  south  unto  the  way  that  goeth  down  from 
Jerusalem  unto  Gaza:  the  same  is  desert." 

Acts.  10:  3-6 — "  He  saw  in  a  vision,  as  it  were  about  the  ninth  hour 
of  the  day,  an  angel  of  God  coming  in  unto  him,  and  saying  unto  him, 
Cornelius.  And  he,  fastening  his  eyes  upon  him,  and  being  affrighted, 
said.  What  is  it.  Lord  ?  And  he  said  unto  him,  Thy  prayers  and 
thine  alms  are  gone  up  for  a  memorial  before  God.  And  now  send  men 
to  Joppa,  and  fetch  one  Simon,  who  is  surnamed  Peter:  he  lodgeth 
with  one  Simon  a  tanner,  whose  house  is  by  the  sea  side." 

The  angels  show  God's  servants  what  to  do. 

(8)  Luke  16:  22 — "  And  it  came  to  pass,  that  the  beggar  died,  and 
was  carried  by  the  angels  into  Abraham's  bosom:  the  rich  man  also 
died  and  was  buried." 

The  angels  take  God's  servants  at  their  death  to  a  place  of 
blessedness. 

(9)  Matt.  24:  31 — "  And  he  shall  send  his  angels  with  a  great  sound 
of  a  trumpet,  and  they  shall  gather  together  his  elect  from  the  four 
winds,  from  one  end  of  heaven  to  the  other." 

At  the  coming  of  the  Son  of  man  He  shall  send  His  angels 
and  they  shall  gather  together  His  elect  from  the  four  winds, 
from  one  end  of  heaven  to  the  other. 

H.    The  Law  Given  through  Angels. 

Heb.  2:  2,  R.V. — "For  if  the  word  spoken  through  angels  proved 
steadfast,  and  every  transgression  and  disobedience  received  a  just  re- 
compense of  reward." 

Gal.  3'.  n,  R.V. — "What  then  is  the  law?  It  was  added  because 
of  trangressions,  till  the  seed  should  come  to  whom  the  promise  hath 
been  made;  and  it  was  ordained  through  angels  by  the  hand  of  a  media- 
tor." 

Acts  7:  53 — "Who  have  received  the  law  by  the  disposition  of  an- 
gels, and  have  not  kept  it." 

PROPOSITION :     The  law  was  given  through  the  angels. 


The  Work  of  Angels  509 

III.  Their  Presence  with  the  Lord  Jesus  at  His  Coming. 

Matt.  25:  31,  32 — "  When  the  Son  of  man  shall  come  in  his  glory, 
and  all  the  holy  angels  with  him,  then  shall  he  sit  upon  the  throne  of 
his  glory:  And  before  him  shall  be  gathered  all  nations:  and  he  shall 
separate  them  one  from  another,  as  a  shepherd  divideth  his  sheep 
from  the  goats." 

2  Thess.  i:  7,  8 — "And  to  you  who  are  troubled,  rest  with  us;  when 
the  Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels, 
in  flaming  fire  taking  vengeance  on  them  that  know  not  God,  and  that 
obey  not  the  gospel  of  our  Lord  Jesus  Christ," 

PROPOSITION:  The  angels  will  come  with  the  Son  of  man 
xchen  He  comes  to  judge  the  nations  and  to  execute  wrath  upon 
them,  that  know  not  God  and  obey  not  the  gospel  of  our  Lord 
Jesus  Christ. 

IV.  The  Executioners  of  God's  Wrath  toward  the  Wicked. 

Matt.  13  (24-30)  39-42,  R.V. — "And  the  enemy  that  sowed  them  is 
the  devil:  and  the  harvest  is  the  end  of  the  world;  and  the  reapers  are 
angels.  As  therefore  the  tares  are  gathered  up  and  burned  with  fire; 
so  shall  it  be  in  the  end  of  the  world.  The  Son  of  man  shall  send  forth 
bis  angels,  and  they  shall  gather  out  of  his  kingdom  all  things  that 
cause  stumbling,  and  them  that  do  iniquity,  and  shall  cast  them  into 
the  furnace  of  fire:  there  shall  be  the  weeping  and  gnashing  of  teeth." 

Matt.  13:  47-50,  R.V. — "  Again  the  kingdom  of  heaven  is  like  unto  a 
net,  that  was  cast  into  the  sea,  and  gathered  of  every  kind:  which, 
when  it  was  filled,  they  drew  up  on  the  beach;  and  they  sat  down,  and 
gathered  the  good  into  vessels,  but  the  bad  they  cast  away.  So  shall 
it  be  in  the  end  of  the  world:  the  angels  shall  come  forth,  and  sever 
the  wicked  from  among  the  righteous,  and  shall  cast  them  into  the  fur- 
nace of  fire:  there  shall  be  the  weeping  and  gnashing  of  teeth." 

PROPOSITION:  In  the  end  of  the  age  the  angels  shall  gather 
out  of  the  kingdom  of  the  Son  of  man  all  things  that 
cause  stumbling,  and  those  persons  who  do  iniquity,  ajid 
shall  cast  them  into  the  furnace  of  fire.  They  shall  sever  the 
wicked  out  of  the  midst  of  the  righteous,  and  shall  cast  them 
into  the  furnace  of  fire. 

The  angels  are  the  executioners  of  God's  wrath  toward  the 
wicked  as  well  as  His  mercy  toward  the  righteous.  In  this  also 
are  they  not  doing  service  for  the  sake  of  them  that  shall  inherit 
salvation? 


BOOK  VI. 


WHAT  THE  BIBLE  TEACHES  ABOUT  THE 
DEVIL,  OR  SATAN. 


CHAPTER  1. 

THE   DEVIL  J   HIS   EXISTENCE,  NATURE,   POSITION  AND 

CHARACTER. 

Preliminary  Note. — Distinguish  carefully  between  the 
Devil  and  Demons.  This  distinction  is  quite  overlooked  in  the 
Authorized  Version,  and  even  in  the  Revised  Version,  tkough  the 
Revised  Version  notes  it  in  the  margin.  The  Devil  and  Demons 
are  two  entirely  distinct  orders  of  beings.  The  Bible  doctrine 
regarding  Satan  is  a  very  practical  doctrine.  There  are  certainly 
few  doctrines  that  will  go  further  than  this  in  teaching  us  uur 
utter  dependence  upon  God  and  in  driving  us  to  prayer. 

I.    The  Existence  of  the  Deyil,  or  Satan. 

Matt.  13:  19,  39 — "When  any  one  heareth  the  word  of  the  king- 
dom, and  understandeth  it  not,  then  cometh  the  wicked  one,  and 
catcheth  away  that  which  was  sown  in  his  heart.  This  is  he  that  re« 
ceiveth  seed  by  the  way-side.  .  .  .  The  enemy  that  sowed  them  is 
the  devil;  the  harvest  is  the  end  of  the  world;  and  the  reapers  are  the 
angels."  (Is  this  a  mere  figure  of  speech?  In  parables  the  figures 
always  occur  in  the  parables  themselves.  In  the  interpretation  of  the 
parables  the  figures  are  explained,  and  we  have  the  realities  which  the 
figures  represent.  The  verses  above  are  not  taken  from  the  parable 
but  from  Christ's  own  interpretation  of  it.) 

Jno.  13:  2 — "And  supper  being  ended,  the  devil  having  now  put 
into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray  him." 

Acts  5:  3—"  But  Peter  said,  Ananias,  why  hath  Satan  filled  thine 
heart  to  lie  to  the  Holy  Ghost,  and  to  keep  back  part  of  the  price  of 
the  land? " 

1  Pet.  5:8 — "Be  sober,  be  vigilant;  because  your  adversary  the 
devil,  as  a  roaring  lion,  walketh  about,  seeking  whom  he  may  devour." 

Eph.  6:  II,  12—"  Put  on  the  whole  armour  of  God,  that  ye  may  be 
able  to  stand  against  the  wiles  of  the  devil.  For  we  wrestle  not  against 
flesh  and  blood,  but  against  principalities,  against  powers,  against  the 
rulers  of  the  darkness  of  this  world,  against  spiritual  wickedness  ia 
high  places."    (Also  many  other  passages.) 

PROPOSITION:     Thei-e  is  a  personal  devil. 


514  What  the  Bible  Teaches 

His  personality  will  come  out  more  clearly  as  we  study  his 
nature. 

11.  The  Position  and  Nature  of  Satan. 

(i)  Jude:  8,9,  R.V. — "Yet  in  like  manner  these  also  in  their  dream- 
ings  defile  the  flesh,  and  set  at  naught  dominion  and  rail  at  dignities. 
But  Michael  the  archangel,  when  contending  with  the  devil  he  dis- 
puted about  the  body  of  Moses,  durst  not  bring  against  him  a  railing 
judgtnent,  but  said,  The  Lord  rebuke  thee." 

FIRST  PROPOSITION:  The  position  of  the  Devil  was  so  ex- 
alted that  even  Michael,  the  archangel,  did  not  dare  to  bring  a 
railing  judgment  against  him. 

The  context  might  seem  to  imply  that  the  position  of  the 
Devil  was  more  exalted  than  that  of  Michael  himself.  Further 
on  other  passages  will  be  considered  that  seem  to  confirm  this 
idea.  Light,  contemptuous  speech  about  the  Devil  is  entirely  un- 
warranted. 

(2)  Eph.  2:  2 — "Wherein  in  time  past  ye  walked  according  to 
the  course  of  this  world,  according  to  t/te  prince  of  the  power  of  the 
air,  the  spirit  that  now  worketh  in  the  children  of  disobedience." 

SECOND  PROPOSITION:  The  Devil  is  the  Prince  of  the  Power 
of  the  Air, 

(3)  Jno.  12:  31 — '•  Now  is  the  judgment  of  this  world:  now  shall  the 
prince  of  this  world  he  cast  out." 

Jno.  14:30 — "Hereafter  I  will  not  talk  much  with  you:  for  the 
prince  of  this  world  cometh,  and  hath  nothing  in  me." 

Jno.  16:  II — "Of  judgment,  because  the  prince  of  this  world  is 
judged." 

THIRD  PROPOSITION:  The  Devil  is  the  Prince  of  this  World. 
Question:  When  did  he  become  so  ?  Did  he  become  so 
through  Adam  and  Eve  listening  to  him  in  Eden,  or  was  this 
world  a  department  assigned  to  him  of  God  as  separate  kingdoms 
have  been  assigned  to  different  celestial  potentates  ?     (Dan.  10; 

12,  13.)  And  did  he  drag  his  dominion  down  with  him  in  his  own 
fall  ?  These  are  questions  which  the  Bible  does  not  seem  to  answer 
very  clearly,  and  we  ought  not  to  try  to  be  wise  above  what  is 
written.  (Deut.  29:  29.)  But  this  much  is  clear:  he  is  now  *<  the 
Prince  of  this  World."  This  is  clear  also  from  a  study  of  the  social 
and  commercial  life  of  the  day. 


The  Devil  515 

(4)  2  Cor.  4:  4— "In  whom  the  god  of  this  world  hath  blinded  the 
minds  of  them  which  beheve  not,  lest  the  light  of  the  glorious  gospel 
of  Christ,  who  is  the  image  of  God,  should  shine  unto  them." 

FO  UR  TH  PR  0 POSITION:     The  Devil  is  the  god  of  this  Age. 

(The  word  translated  ' '  world  "  in  this  passage,  both  A.  V.  and 
R.  v.,  is  not  the  same  word  translated  "world  "  in  passages  under 
the  preceding  proposition.  It  should  be  translated  "age,"  as  in 
Marg.  R.V.) 

III.    The  Devil's  Power. 

(i)  Eph.  6:  II,  12,  R.V. — "  Put  on  the  whole  armour  of  God,  that 
ye  may  be  able  to  stand  against  the  wiles  of  the  devil.  For  our  wrest- 
ling is  not  against  flesh  and  blood,  but  against  the  principalities, 
against  the  powers,  against  the  world-rulers  of  this  darkness,  against 
the  spiritual  hosts  of  wickedness  in  the  heavenly  places." 

FIRST  PROPOSITION:     The  Devil  has  far  greater  power  than 
men — -flesh  and  blood. 

He  has  under  him  beings  so  great  in  power  and  dignity  as 
to  be  spoken  of  as  "the  Principalities,  the  Powers,  the  World- 
rulers,  Spiritual  Hosts  (spiritual  beings)  of  wickedness  in  the 
heavenly  places."  The  conflict  we  have  on  hand  is  terrific.  Let 
us  not  underestimate  it. 

(2)  Luke  11:  14-18 — "And  he  was  casting  out  a  devil,  and  it  was 
dumb.  And  it  came  to  pass,  when  the  devil  was  gone  out  the  dumb 
spake;  and  the  people  wondered.  But  some  of  them  said.  He  casteth 
out  devils  through  Beelzebub  the  chief  of  the  devils.  And  others, 
tempting  him,  sought  of  him  a  sign  from  heaven.  But  he,  knowing 
their  thoughts,  said  unto  them.  Every  kingdom  divided  against  itself  is 
brought  to  desolation;  and  a  house  divided  against  a  house  falleth.  If 
Satan  also  be  divided  against  himself,  how  shall  his  kingdom  stand  ? 
because  ye  say,  that  I  cast  out  devils  through  Beelzebub." 

SECOND  PROPOSITION:     Satan  is  king  over  the  realm  of 
demons. 

{3)  Dan.  10:  5,  6,  12,  13 — "Then  I  lifted  up  mine  eyes,  and  lookeu, 
and  behold  a  certain  man  clothed  in  linen,  whose  loins  were  girded 
with  fine  gold  of  Uphaz:  His  body  also  was  like  the  beryl,  and  his  face 
as  the  appearance  of  lightning,  and  his  eyes  as  lamps  of  fire,  and  his 
arms  and  his  feet  like  in  colour  to  polished  brass,  and  the  voice  of  his 
words  like  the  voice  of  a  multitude.  .  ,  .  Then  said  he  unto  me, 
fear  not,  Daniel:  for  from  the  first  day  that  thou  didst  set  thine  heart 


5i6  What  the  Bible  Teaches 

to  understand,  and  to  chasten  thyself  before  thy  God,  thy  words  were 
heard,  and  I  am  come  for  thy  words.  But  the  prince  of  the  kingdom 
of  Persia  withstood  me  one  and  twenty  days:  but,  lo,  Michael,  one  of 
the  chief  princes,  came  to  help  me;  and  I  remained  there  with  the 
kings  of  Persia." 

THIRD  PROPOSITION:  The  Devil,  or  one  of  his  subordi. 
nates,  has  power  to  resist  and  retard  a  glorious  angel  many  days, 

(4)  Acts  26:  18 — •'  To  open  their  eyes,  and  to  turn  them  from  dark- 
ness to  light,  and  from  the  power  of  Satan  unto  God,  that  they  may 
receive  forgiveness  of  sins,  and  inheritance  among  them  which  are 
sanctified  by  faith  that  is  in  me." 

FOURTH  PROPOSITION :  The  whole  mass  of  unsaved  ?nen 
are  in  Satan^s  power. 

(5)  I  Jno.  5:  19,  R.V. — "We  know  that  we  are  of  God,  and  the 
whole  world  lieth  in  the  evil  one." 

FIFTH  PROPOSITION":  The  whole  world— I  e.,  the  entire 
mass  of  men,  except  those  icho  have  been  called  out,  the  Church 
— lieth  in  the  Evil  One.      They  rest  supinely  in  his  embrace. 

(6)  Job.  i:  10-12 — "  Hast  not  thou  made  a  hedge  about  him,  and 
about  his  house,  and  about  all  that  he  hath  on  every  side  ?  thou  hast 
blessed  the  work  of  his  hands,  and  his  substance  is  increased  in  the 
land.  But  put  forth  thine  hand  now,  and  touch  all  that  he  hath,  and 
he  will  curse  thee  to  thy  face.  And  the  Lord  said  unto  Satan,  Behold, 
all  that  he  hath  is  in  thy  power;  only  upon  himself  put  not  forth  thine 
hand.     So  Satan  went  forth  from  the  presence  of  the  Lord." 

SIXTH  PROPOSITION:  Satan  can  exert  his  vast  power  only 
80  far  as  Jehovah  suffers  him  to  do  so. 

lY.    The  Devil's  Cunning. 

(i)  2  Cor.  2:  II — "  Lest  Satan  should  get  an  advantage  of  us:  for 
we  are  not  ignorant  of  his  devices." 

FIRST  PROPOSITION :     The  Devil  has  many  and  subtle  devices. 

(2)  Eph.  6:  II,  12,  R.V. — "  Put  on  the  whole  armour  of  God,  that 
ye  may  be  able  to  stand  against  the  wiles  of  the  devil.  For  our  wrest- 
ling is  not  against  flesh  and  blood,  but  against  the  principalities, 
against  the  powers,  against  the  world-rulers  of  this  darkness,  against 
the  spiritual  hosts  of  wickedness  in  the  heavenly  places." 

SECOND  PROPOSITION:  The  Devil  has  so  many  and  such 
cunning  v:iles  that  ice  need  to  put  on  the  whole  armor  0/  God  to 
stand  against  them. 


The  Devil  517 

The  Devil  doubtless  gets  the  mastery  of  many,  through  his 
wiles  and  devices,  that  he  could  not  overcome  by  an  open  exercise 
of  his  power.  We  have  an  illustration  of  his  wiles  in  the  tempta- 
tion of  Eve  and  of  Christ.  The  "old  serpent"  is  more  danger- 
ous than  the  "roaring  lion." 

(3)  2  Thess.  2:  9,  10,  R.V. — *'  Even  he,  whose  coming  is  according 
to  the  working  of  Satan  with  all  power  and  signs  and  lying  wonders, 
and  with  all  deceit  of  unrighteousness  for  them  that  are  perishing:  be- 
cause they  received  not  the  love  of  the  truth,  that  they  might  be 
saved." 

THIRD  PROPOSITION:  Satan  displays  such  power  and  sigm 
and  wonders  0/  falsehood  as  utterly  deceive  those  who  receive 
not  the  love  of  the  truth. 

(Comp.  Matt.  24:  24 — "  For  there  shall  arise  false  Christs,  and  false 
prophets,  and  shall  shew  great  signs  and  wonders;  insomuch  that,  if 
it  were  possible,  they  shall  deceive  the  very  elect.") 

Some  have  said,  "  The  Devil  is  God's  Ape" — ^t.  e.,  he  imitates 
God's  work. 

(4)  2  Cor.  11:  14 — "And  no  marvel;  for  Satan  himself  is  trans* 
formed  into  an  angel  of  light." 

FOURTH  PROPOSITION:  Satan  fashioneth  himself  into  an 
angel  of  light. 

The  Devil  is  never  more  dangerous  than  when  he  does  this. 
When  Satan  gets  into  the  pulpit,  or  the  theological  chair,  and 
pretends  to  teach  Christianity,  when  in  ideality  he  is  corrupting 
it;  pretends  to  be  teaching  Christian  evidences  when  in  reality 
he  is  undermining  the  very  foundations  of  faith;  pretends  to  be 
teaching  Biblical  Introduction,  when  in  reality  he  is  making  the 
Bible  out  to  be  a  book  that  is  not  worthy  of  being  introduced — 
then  look  out  for  him;  he  is  at  his  most  dangerous  work.  There 
was  never  a  science  more  really  godless  and  subversive  of  true 
Christian  faith  than  that  which  Satan  is  now  exploiting  under 
the  pseudonym,  "  Christian  Science."  Happy  is  the  man  in  these 
days  who  is  not  ignorant  of  the  devices  of  the  Devil,  and  realizes 
that  he  frequently  masquerades  as  an  angel  of  light. 

V.    The  Devil's  Wickedness. 

(i)  I  Jno.  5:  19,  R.V. — "We  know  that  we  are  of  God,  and  the 
whole  word  lieth  in  the  evil  one." 


5i8  What  the  Bible  Teaches 

Matt.  5:  37,  R.V.— "But  let  your  speech  be,  Yea,  yea;  Nay,  nay: 
and  whatsoever  is  more  than  these  is  of  the  evil  one.'' 

6:  13,  R.V. — "And  bring  us  not  into  temptation,  but  deliver  us 
from  the  evil  one." 

FIRST  PROPOSITION:  The  Devil  is  the  Evil  One.  He  i» 
the  impersonation  of  evil  and  the  source  of  it  in  others. 

(2)  I  J  no.  3:  8 — "He  that  committeth  sin  is  of  the  devil;  for  the 
devil  sinneth  from  the  beginning.  For  this  purpose  the  Son  of  God 
was  manifested,  that  he  might  destroy  the  works  of  the  devil." 

SECOND  PROPOSITION:  The  Devil  sinneth  from  tfie  be- 
ginning. 

Question:  What  beginning  is  here  referred  to?  Does 
this  mean  that  the  Devil  sinned  from  the  very  origin  of  all  things, 
and  that  he  was  created  sinful  ?  We  shall  see  later  that  Ezek. 
28:15  refers  to  Satan,  and  that  the  Devil  was  created  upright.  The 
verse  means,  then,  that  Satan  is  the  original  sinner.  The  ex- 
pression "from  the  beginning"  is  characteristic  of  this  epistle, 
and  does  not  necessarily  mean  from  the  origin  of  things.  (See 
e.  g.,  the  11th  verse.) 

(3)  Jno.  8:44 — "Ye  are  of  your  father  the  devil,  and  the  lusts  of 
your  father  ye  will  do:  he  was  a  murderer  from  the  beginning,  and 
abode  not  in  the  truth,  because  there  is  no  truth  in  him.  When  he 
speaketh  a  lie,  he  speaketh  of  his  own;  for  he  is  a  liar  and  the  father 
of  it." 

THIRD  PROPOSITION:  The  Devil  was  a  murderer  from 
the  beginning.  He  is  a  liar  and  the  father  of  it.  There  is 
absolutely  no  truth  in  him. 

VI.    The  Malignity  of  the  Devil. 

(1)  Jno.  8:44 — "  Ye  are  of  your  father  the  devil,  and  the  lusts  of 
your  father  ye  will  do:  he  was  a  murderer  from  the  beginning,  and 
abode  not  in  the  truth,  because  there  is  no  truth  in  him.  When  he 
speaketh  a  lie,  he  speaketh  of  his  own:  for  he  is  a  liar,  and  the  father 
of  it." 

FIRST  PROPOSITION:  The  Devil  was  a  murderer  from  the 
beginning. 

(2)  2  Cor.  4:  4,  R.V. — "  In  whom  the  god  of  this  world  hath  blinded 
the  minds  of  the  unbelieving,  that  the  light  of  the  gospel  of  the  glory 
of  Christ,  who  is  the  image  of  God,  should  not  dawn  upon  them," 


The  Devil  519 

SECOND  PROPOSITION:  The  Devil  blinds  the.  minds  of  men 
to  the  end  that  the  light  of  the  gospel  of  the  glory  of  Christy 
who  is  the  image  of  God,  mag  not  daw7i  upon  them,. 

What  marvelous,  incredible  malignity  is  that! 

(3)  Luke  8:12 — "Those  by  the  wayside  are  they  that  hear;  then 
Cometh  the  devil,  and  taketh  away  the  word  out  of  their  hearts,  lest 
they  should  believe  and  be  saved." 

THIRD  PROPOSITION:  The  Devil  comes  and  takes  away 
the  saving  Word  of  God  out  of  the  hearts  of  men  where  it  has 
been  sown,  in  order  to  keep  them  from  believing  and  being 
saved. 

We  will  have  further  evidence  and  illustration  of  his  malig- 
nity under  his  work. 

VII.    His  Cowardice. 

Jas.  4:7—"  Submit  yourselves  therefore  to  God.  Resist  the  devil, 
and  he  will  flee  from  you." 

PROPOSITION:     When  the  Devil  is  resisted  hejleea. 


CHAPTER  IL 
EZEKIEL  XXVIIL 

Ezek.  28: 1-19,  R.V. — "The  word  of  the  Lord  came  again  unto  me, 
saying,  Son  of  man,  say  unto  the  prince  of  Tyre,  Thus  saith  the  Lord 
God:  Because  thine  heart  is  Hfted  up,  and  thou  hast  said,  I  am  a  god, 
I  sit  in  the  seat  of  God,  in  the  midst  of  the  seas;  yet  thou  art  man,  and 
not  God,  though  thou  didst  set  thine  heart  as  the  heart  of  God:  behold, 
thou  art  wiser  than  Daniel ;  there  is  no  secret  that  they  can  hide 
from  thee:  by  thy  wisdom  and  by  thine  understanding  thou  hast  gotten 
thee  riches,  and  hast  gotten  gold  and  silver  into  thy  treasures:  by  thy 
great  wisdom  and  by  thy  traffic  hast  thou  increased  thy  riches,  and 
thine  heart  is  lifted  up  because  of  thy  riches:  therefore  thus  saith  the 
Lord  God:  Because  thou  hast  set  thine  heart  as  the  heart  of  God; 
therefore  behold,  I  will  bring  strangers  upon  thee,  the  terrible  of  the 
nations:  and  they  shall  draw  their  swords  against  the  beauty  of  thy 
wisdom,  and  they  shall  defile  thy  brightness.  They  shall  bring  thee 
down  to  the  pit;  and  thou  shalt  die  the  death  of  them  that  are  slain, 
in  the  heart  of  the  seas.  Wilt  thou  yet  say  before  him  that  slayest 
thee,  I  am  God  ?  but  thou  art  man,  and  not  God,  in  the  hand  of  him 
that  woundeth  thee.  Thou  shalt  die  the  deaths  of  the  uncircumcised 
by  the  hand  of  strangers:  for  I  have  spoken  it,  saith  the  Lord  God. 
Moreover  the  word  of  the  Lord  came  unto  me,  saying.  Son  of  man, 
take  up  a  lamentation  for  the  King  of  Tyre,  and  say  unto  him.  Thus 
saith  the  Lord  God:  Thoti  sealest  up  the  sum,  full  of  wisdom,  and  per- 
fect in  beauty.  Thou  wast  in  Eden  the  garden  of  God:  every  precious 
stone  was  thy  covering,  the  sardius,  the  topaz,  and  the  diamond,  the 
beryl,  the  onyx,  and  the  jasper,  the  sapphire,  the  emerald,  and  the 
carbuncle,  and  gold:  the  workmanship  of  ihy  tabrets  and  of  thy  pipes 
was  in  thee;  in  the  day  that  thou  wast  created  they  were  prepared. 
Thou  wast  the  anointed  cherub  that  covereth:  and  I  set  thee,  so  that 
thou  wast  upon  the  holy  mountain  of  God;  thou  hast  walked  up  and 
down  in  the  midst  of  the  stones  of  fire.  Thou  wast  perfect  in  thy  ways 
from  the  day  that  thou  wast  created,  till  unrighteousness  was  found  in 
thee.  By  the  multitude  of  thy  traffic  they  filled  the  midst  of  thee  with 
violence,  and  thou  hast  sinned:  therefore  have  I  cast  thee  as  profane 
out  of  the  mountain  of  God;  and  I  have  destroyed  thee,  O  covering 
cherub,  from  the  midst  of  the  stones  of  fire.  Thine  heart  was  lifted 
up  because  of  thy  beauty,  thou  hast  corrupted  thy  wisdom  by  reason 
of  thy  brightness:  I  have  cast  thee  to  the  ground,  I  have  laid  thee  be- 
fore kings,  that  they  may  behold  thee.     By  the  multitude  of  thine  ini- 


Ezekiel  xxviii  521 

quities,  in  the  unrighteousness  of  thy  traffic,  thou  hast  profaned  thy 
sanctuaries;  therefore  have  I  brought  forth  a  fire  from  the  midst  of 
thee,  it  hath  devoured  thee,  and  I  have  turned  thee  to  ashes  upon  the 
earth  in  the  sight  of  all  them  that  behold  thee.  All  they  that  know 
thee  among  the  peoples  shall  be  astonished  at  thee:  thou  art  become  a 
terror,  and  thou  shalt  never  be  any  more." 

To  whom  does  this  remarkable  passage  refer  ? 

Vv.  1-10  refer  at  least  primarily  to  the  prince  of  Tyre,  then 
reigning  (Ittiobalus  by  name,  according  to  Josephus).  They 
were  fulfilled  in  the  seige  of  Tyre  by  Nebuchadnezzar. 

Vv.  11-19  have  expressions  which  it  is  difficult,  if  not 
impossible,  to  refer  to  any  mere  man — e.  g.^  vv.  12,  13,  14.  There 
are,  however,  other  verses  that  seem  to  indicate  an  earthly  king- 
dom— e.  ^.,  16,  18. 

What  is  the  explanation  of  this  enigma  ? 

We  frequently  find  in  prophecy  that  the  prophet  is  borne 
on  from  speaking  of  a  contemporaneous  event  to  some  event  of 
the  last  times,  of  which  the  contemporaneus  event  is  in  some  re- 
spects a  type.  For  example,  in  Matt.  24: 15-21,  Chi-ist  speaks  of 
the  destruction  of  Jerusalem,  which  was  in  a  very  trae  sense  a 
Day  of  the  Lord,  and  from  that  he  passes  on  to  speak  of  the  great 
Day  of  the  Lord  yet  to  come  in  vv.  22-31.  So  swift  is  the  tran- 
sition from  the  one  to  the  other  that  it  is  difficult  to  mark  exactly 
where  it  takes  place.  So  in  Ezekiel's  prophecy.  Ittiobalus  was 
in  important  respects  a  type  of  "the  man  of  sin."  (Vv.  2,  5,  6. 
Compare  2  Thess,  2:3,  4.  Also  v.  2  with  Dan.  11:  41-45.  Note 
"The heart  of  the  seas  "  and  "between  the  seas.") 

But  there  are  some  things  in  vv.  11-19  (the  king  of  Tyre) 
that  seem  to  apply  to  a  supernatural  and  some  to  an  earthly 
king.  This  earthly  king  is  to  have  enormous  commerce.  Com- 
pare the  great  development  of  commerce  in  the  last  days. 

Rev.  13:  16,  17 — "And  he  caused  all,  both  small  and  great,  rich  and 
poor,  free  and  bond,  to  receive  a  mark  in  their  right  hand,  or  in  their 
foreheads:  and  that  no  man  might  buy  or  sell,  save  he  that  had  the 
mark,  or  the  name  of  the  beast,  or  the  number  of  his  name." 

Rev.  18:  3,  9-19 — "  For  all  nations  have  drunk  of  the  wine  of  the 
wrath  of  her  fornication,  and  the  kings  of  the  earth  have  committed 
fornication  with  her,  and  the  merchants  of  the  earth  are  waxed  rich 
through  the  abundance  of  her  delicacies.  .  .  .  And  the  kings  of 
the  earth,  who  have  committed  fornication  and  lived  deliciously  with 
her,  shall  bewail  her,  and  lament  for  her,  when  they  shall  see  the 


52^  What  the  Bible  Teaches 

smoke  of  her  burning,  standing  afar  off  for  the  fear  of  her  torment, 
saying,  Alas,  alas,  that  great  city,  that  was  clothed  in  fine  linen,  and 
purple,  and  scarlet,  and  decked  with  gold,  and  precious  stones,  and 
pearls  !  For  in  one  hour  so  great  riches  is  come  to  nought.  And  every 
shipmaster,  and  all  the  company  in  ships,  and  sailors,  and  as  many  as 
trade  by  sea,  stood  afar  off.  And  cried  when  they  saw  the  smoke  of  her 
burning;  saying.  What  city  is  like  unto  this  great  city  !  And  they  cast 
dust  on  their  heads,  and  cried,  weeping  and  wailing,  saying,  Alas,  alas, 
that  great  city,  wherein  were  made  rich  all  that  had  ships  in  the  sea 
by  reason  of  her  costliness!     For  in  one  hour  is  she  made  desolate." 

The  simplest  explanation  of  all  this  Is  that  the  King  of  Tyre 
represents  the  Anti-Christ  (as  the  Prince  of  Tyre  was  the  type 
of  the  Anti -Christ)  and  that  he  is  to  be  an  incarnation  of  Satan 
as  the  true  Christ  was  an  incarnation  of  God. 

(Comp.  2  Thess.  2:  8,  9,  R.V. — "When  shall  be  revealed  the  law- 
Jess  one  .  .  .  whose  coming  is  according  to  the  working  of  Satan 
with  all  power,  etc.") 

If  this  is  the  true  solution,  this  passage  teaches  us  much 
about  Satan. 

(i)  V.  12 — "Son  of  man,  take  up  a  lamentation  upon  the  king  of 
Tyrus,  and  say  unto  him,  thus  saith  the  Lord  God;  Thou  sealest  up 
the  sum,  full  of  wisdom,  and  perfect  in  beauty." 

FIRST  PROPOSITION:     Satan  was  full  of  wisdom  and  perfect 
in  beauty,  sealing  up  the  sum  of  created  perfection. 

(2)  V.  13 — "Thou  hast  been  in  Eden  the  garden  of  God;  every 
precious  stone  was  thy  covering,  the  sardius,  topaz,  and  the  diamond, 
the  beryl,  the  onyx,  and  the  jasper,  the  sapphire,  the  emerald,  and  the 
carbuncle,  and  gold;  the  workmanship  of  thy  tab  rets  and  of  thy  pipes 
was  prepared  in  thee  in  the  day  that  thou  wast  created." 

SECOND  PROPOSITION:     He  was  in  Eden,  the  garden  of  God. 

This  does  not  appear  to  have  been  the  Adamic  Eden,  but  an 
earlier  one.  The  Adamic  Eden  was  remarkable  for  its  vegetable 
glory.  (Gen.  2:  9.)  This  early  Eden  for  its  mineral  glory. 
Compare  the  New  Jerusalem  which  is  to  be. 

Rev.  21:  10-21 — "  And  he  carried  me  away  in  the  spirit  to  a  great 
and  high  mountain,  and  shewed  me  that  great  city,  the  holy  Jerusalem, 
descending  out  of  heaven  from  God.  Having  the  glory  of  God:  and 
her  light  was  like  unto  a  stone  most  precious,  even  like  a  jasper  stone, 
clear  as  crystal;  and  had  a  wall  great  and  high,  and  had  twelve  gates, 
and  at  the  gates  twelve  angels,  and  names  written  thereon,  which  are 
the  names  of  the  twelve  tribes  of  the  children  of  Israel:  On  the  east 


Ezekiel  xxviii  523 

three  gates;  on  the  north  three  gates;  on  the  south  three  gates;  and  on 
the  west  three  gates.  And  the  wall  of  the  city  had  twelve  foundations, 
and  in  them  the  names  of  the  twelve  apostles  of  the  Lamb.  And  he 
that  talked  with  me  had  a  golden  reed  to  measure  the  city,  and  the 
gates  thereof,  and  the  wall  thereof.  And  the  city  lieth  foursquare, 
and  the  length  is  as  large  as  the  breadth;  and  he  measured  the  city 
with  the  reed,  twelve  thousand  furlongs.  The  length  and  the  breadth 
and  the  height  of  it  are  equal.  And  he  measured  the  wall  thereof,  a 
hundred  and  forty  and  four  cubits,  according  to  the  measure  of  a  man, 
that  is,  of  the  angel.  And  the  building  of  the  wall  of  it  was  of  jasper: 
and  the  city  was  pure  gold,  like  unto  clear  glass,  and  the  foundations 
of  the  wall  of  the  city  were  garnished  with  all  manner  of  precious 
stones.  The  first  foundation  was  jasper;  the  second,  sapphire;  the 
third,  a  chalcedony;  the  fourth  an  emerald;  the  fifth,  sardonyx;  the 
sixth,  sardius;  the  seventh,  chrysolite:  the  eighth,  beryl;  the  ninth 
a  topaz;  the  tenth,  a  chrysoprasus;  the  eleventh,  a  jacinth;  the  twelfth 
an  amethyst.  And  the  twelve  gates  were  twelve  pearls;  every  several 
gate  was  of  one  pearl;  and  the  street  of  the  city  was  pure  gold,  as  it 
were  transparent  glass." 

In  the  Adamic  Eden  Satan  was  present  not  as  here,  as  a 
minister  of  God,  but  as  an  apostate  spirit  and  a  tempter.  The 
glory  of  this  early  Eden  seems  to  have  been  specially  prepared 
for  Satan.  (R.V.,  last  clause  v.  13.)  There  was  also  the  pomp 
of  royalty,  tabrets  and  pipes. 

(3)    V.  14  (a) — "  Thou  wast  the  anointed  cherub  that  covereth." 

THIRD  PROPOSITION:     Satan  was  the  anointed  cherub  that 
covereth. 

(a)  Anointed  and  set  apart  as  the  priest  of  God.  (Lev. 
8:12.)  {b)  A  Cherub,  a  high,  or  it  may  be  the  highest,  rank 
in  the  angelic  woi'ld.  Compare  the  living  creatures  leading  the 
worship  of  the  universe  in  Rev.  4:  9,  10,  R.V. : 

"And  when  the  living  creatures  shall  give  glory  and  honour  and 
thanks  to  him  that  sitteth  on  the  throne,  to  him  that  liveth  for  ever 
and  ever,  the  four  and  twenty  elders  shall  fall  down  before  him  that 
sitteth  on  the  throne,  and  shall  worship  him  that  liveth  for  ever  and 
ever,  and  shall  cast  their  crowns  before  the  throne,  saying."  Rev. 
5:14,  R.V. — "And  the  four  living  creatures  said.  Amen.  And  the 
elders  fell  down  and  worshipped." 

(c)  He  was  not  a  cherub,  but  ^Hhe  cherub";  {d)  the 
cherub  ^^  that  covereth."  There  may  be  an  allusion  to  this  in  the 
covering  cherubim. 

Ex.  37:  9—"  And  the  cherubim  spread  out  their  wings  on  high,  and 


524  What  the  Bible  Teaches 

covered  with  their  wings  over  the  mercy  seat,  with  their  faces  one  to 
another;  even  to  the  mercy  seatward  were  the  faces  of  the  cherubim." 

It  seems  to  be  hinted  that  Satan  was  the  one  who  led  the 
worship  of  the  universe.  If  so,  he  tried  to  direct  to  himself  what 
properly  belonged  to  God.  This  is  a  danger  with  all  priests  and 
ministers. 

(4)  V.  14  (b) — "  And  I  set  thee,  so  that  thou  wast  upon  the  holy 
mountain  of  God." 

FOURTH  PROPOSITION:  The  Devil  was  *'upon  the  holy 
mountain  of  God'^ — i.  e.,  the  place  where  God  visibly  mani- 
fested His  glory. 

(5)  V.  14  (c) — "  Thou  hast  walked  up  and  down  in  the  midst  of  the 
stones  of  fire." 

FIFTH  PROPOSITION:  The  Devil  ''walked  up  and  down  in 
the  midst  of  the  stones  of  fire. " 

The  living  creatures  of  Ezek.  1: 15,  22,  25,  26,  R.V.,  were  just 
beneath  a  "firmament,  like  the  colour  of  the  terrible  crystal." 
*«  And  above  the  firmament  was  the  likeness  of  a  throne,  as  the 
appearance  of  a  sapphire  stone."  In  Ex.  24: 10,  R.V.,  when  the 
seventy  elders  "saw  the  God  of  Israel,"  "  there  was  under  his 
feet  as  it  were  a  paved  work  of  sapphire  stone,  and  as  it  were  the 
very  heaven  for  clearness. "  In  the  seventeenth  verse  "the  ap- 
pearance of  the  glory  of  the  Lord  was  like  devouring  fire  on  the 
top  of  the  mount  in  the  eyes  of  the  children  of  Israel."  This 
may  give  us  an  idea  of  what  "  the  stones  of  fire"  were.  Satan 
seems  to  have  been  very  near  God. 

(6)  V.  15 — "Thou  wast  perfect  in  thy  ways  from  the  day  that  thou 
wast  created,  till  unrighteousness  was  found  in  thee." 

SIXTH  PROPOSITION;  Satan  loas  perfect  in  his  ways  from 
the  day  that  he  was  created  until  utirighteousness  was  found  in 
him.     He  is  evidently  a  created  being. 

(7)  V.  16 — "  By  the  multitude  of  thy  traffic  they  filled  the  midst  of 
thee  with  violence,  and  thou  hast  sinned." 

This  seems  to  refer  in  part  to  Satan's  manifestation  in  the 
Anti-Christ.  It  has  been  suggested  that  the  word  translated 
"traffic"  comes  from  a  root  which  means  to  travel  either  for 
merchandise  or  for  slander,  and  the  word  should  have  been  trans- 


E2:ekiel  xxviii  525 

lated  ••slander,"  and  that  the  Devil  means  "  the slandtrer. "  (Com- 
pare Rev.  12: 10;  Job  1:  9.)  This  is  not  likely.  There  is  a  closely 
related  word,  from  the  same  root,  which  is  translated  in  the 
several  passages  where  used  ''slander,"  "carry  tales,"  -'tale- 
bearer," but  the  precise  word  found  in  our  passage  is  used  four 
times  (Ezek.  28:  5;  Ezek.  28:  IS;  Ezek.  2G:  12;  Ezek.  28:  16), 
and  is  translated  either  "traffic "or  "merchandise."  All  these 
passages  are  in  Ezekiel,  and  some  of  them  it  would  be  impossible  to 
translate  by  "slander."  The  word  from  which  it  is  immediately 
derived  is  used  twice  (Song  of  Solomon  3:  6;  Ezek.  27:  20)  and  I3 
translated  "merchant"  (R.V.  ol'Ezck.  27:20,  "trafficker"). 

(8)  V.  17  (a,b) — "Thine  heart  was  lifted  up  because  of  thy  beauty, 
thou  hast  corrupted  thy  wisdom  by  reason  of  thy  brightness." 

SEVEXril  rROFOJSlTIOiV:  ;Satans  heart  loas  lifted  up  be- 
cause of  his  beauty ;  he  corrnptr-d  his  loisdom  because  of  his 
brightness.     (Compare  1  Tim.  3:  G,  R.V.  Marg.) 

{9)  V.  16 — "Therefore  have  I  cast  thee  as  profane  out  of  the  moun- 
tain of  God;  and  I  have  destroyed  thee,  O  covering  cherub,  from  the 
midst  of  the  stones  of  fire." 

EIGHTH  PROPOSITION:  Satan  shall  be  {or  is)  cast  out  of 
the  mountain  of  God  and  destroyed  from  the  midst  of  the  stones 
of  fire. 

(10)  V.  17  (c) — "I  have  cast  thee  to  the  ground,  I  have  laid  thee 
before  kings,  that  they  may  behold  thee." 

NINTH  PROPOSITION:  He  shall  be  cast  to  the  earth  and  made 
a  spectacle,  atid  ^* turned  to  ashes"  before  kings  and  all  that 
behold.  (V.  18.)  (Compare Rev.  12:  9,  10;  2  Thess.  2:8;  Rev. 
19:20.) 


CHAPTER  III. 

THE  ABODE  AND  WORK  OF  SATAN, 

I.    The  Abode  of  Satan. 

(i)  Eph.  6:  II,  12,  R.V. — "  Put  on  the  whole  armour  of  God,  that 
ye  may  be  able  to  stand  against  the  wiles  of  the  devil.  For  our  wrest- 
ling is  not  against  flesh  and  blood,  but  against  the  principalities, 
against  the  powers,  against  the  world-rulers  of  this  darkness,  against 
the  spiritual  hosts  of  wickedness  in  the  heavenly  places  " 

FIRST  PROPOSITION:  Satan  and  the  principalities,  ths 
powers,  the  world-rulers  of  this  darkness,  the  spiritual  hosts  of 
wickedness  are  in  the  heavenly  places,  or  heavenlies. 

(Compare  Job.  i:  6 — "  Now  there  was  a  day  when  the  sons  of  God 
came  to  present  themselves  before  the  Lord,  and  Satan  came  also 
among  them."  Rev.  12:9 — "And  the  great  dragon  was  cast  out, 
that  old  serpent,  called  the  Devil,  and  Satan,  which  deceived  the  whole 
world :  he  was  cast  out  into  the  earth,  and  his  angels  were  cast  out 
with  him.") 

The  prophecy  of  this  latter  verse  seems  to  refer  to  a  time 
yet  to  come. 

On  the  other  hand  we  are  told  "God  spared  not  angels  when 
they  sinned,  but  cast  them  down  to  hell,  etc. "  (2  Pet.  2 :  4,  R.  V. ) 
However,  it  does  not  say,  as  in  the  Authorized  Version  "the 
angels  that  sinned,"  which  might  imply  all  of  them,  but  simply 
"angels  sinning,"  without  specifying  whether  some  or  all. 

(2)  Job.  1:7 — "And  the  Lord  said  unto  Satan,  Whence  comest 
thou  ?  Then  Satan  answered  the  Lord,  and  said.  From  going  to  and 
fro  in  the  earth,  and  from  walking  up  and  down  in  it." 

SECOND  PROPOSITION:     Satan  goes  to  and  fro  in  the  earth 

and  walks  up  and  down  in  it. 

(Compare  i  Pet.  5:  8 — •'  Be  sober,  be  vigilant;  because  your  adver- 
sary the  devil,  as  a  roaring  lion  walketh  about,  seeking  whom  he  may 
devour.") 

The  earth  seems  to  be  the  especial  field  of  his  activity.     As 


The  Abode  and  Work  of  Satan  527 

in  the  coming  day,  Christ  and  His  Cliurch,  though  heavenly  beings, 
tvill  rule  an  earthly  kingdom,  so  now  Satan  and  his  hosts,  heavenly 
beings,  exercise  their  activity  among  an  earthly  people. 

n.    The  Work  of  Satan. 

(i)  Gen.  3:  1-6 — "Now  the  serpent  was  more  subtle  than  any  beast 
of  the  field  which  the  Lord  God  had  made.  And  he  said  unto  the 
woman,  Yea,  hath  God  said.  Ye  shall  not  eat  of  every  tree  of  the 
garden  ?  And  the  woman  said  unto  the  serpent.  We  may  eat  of  the 
fruit  of  the  trees  of  the  garden:  but  of  the  fruit  of  the  tree  which  is  in 
the  midst  of  the  garden,  God  hath  said.  Ye  shall  not  eat  of  it,  neither 
shall  ye  touch  it,  lest  ye  die.  And  the  serpent  said  unto  the  woman, 
Ye  shall  not  surely  die:  for  God  doth  know  that  in  the  day  ye  eat 
thereof,  then  your  eyes  shall  be  opened,  and  ye  shall  be  as  gods,  know- 
ing good  and  evil.  And  when  the  woman  saw  that  the  tree  was  good 
for  food,  and  that  it  was  pleasant  to  the  eyes,  and  a  tree  to  be  desired 
to  make  one  wise,  she  took  of  the  fruit  thereof,  and  did  eat,  and  gave 
also  unto  her  husband  with  her;  and  he  did  eat."  (Compare  Rev. 
12:  9.) 

FIRST  PR  OPOSITION:     Satan  is  the  author  of  sm  in  this  world. 

(2)  Acts  10:  38 — "How  Gcd  anointed  Jesus  of  Nazareth  with  the 
Holy  Ghost  and  with  power:  who  went  about  doing  good,  and  healing 
all  that  were  oppressed  of  the  de-vil;  for  God  was  with  him." 

Luke  13:  16 — "And  ought  not  this  woman,  being  a  daughter  of 
Abraham,  whom  Sataft  hath  bound,  lo,  these  eighteen  years,  be  loosed 
from  this  bond  on  the  Sabbath  day  "  ? 

SECOND  PROPOSITION:     Satan  is  the  author  of  sickness. 

(3)  Heb.  2:  14 — "Forasmuch  then  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same;  that 
through  death  he  might  destroy  him  that  had  the  power  of  death,  that 
is,  the  devil." 

THIRD  PROPOSITION:     Satan  has  the  power  of  death. 

He  is  its  author.  Every  cemetery  and  every  funeral,  and 
every  separation  by  death,  owes  its  existence  to  the  Devil. 

{4)  I  Chron.  21:  i,  R.V.— "  And  Satan  stood  up  against  Israel,  and 
moved  David  to  number  Israel." 

Matt.  4:  I,  3,  5,  6,  8,  g— "Then  was  Jesus  led  up  of  the  Spirit  into 
the  wilderness  to  be  tempted  of  the  devil.  ,  ,  .  And  when  the 
tempter  came  to  him,  he  said.  If  thou  be  the  Son  of  God,  command 
that  these  stones  be  made  bread.  .  .  .  Then  the  devil  taketh  him 
up  into  the  holy  city,  and  setteth  him  on  a  pinnacle  of  the  temple,  and 


528  What  the  Bible  Teaches 

saith  unto  him,  If  thou  be  the  Son  of  God,  cast  thyself  down:  for  it  is 
written.  He  shall  give  his  angels  charge  concerning  thee:  and  in  their 
hands  they  shall  bear  thee  up,  lest  at  any  time  thou  dash  thy  foot 
against  a  stone.  .  .  .  Again  the  devil  taketh  him  up  into  an  ex- 
ceeding high  mountain,  and  sheweth  him  all  the  kingdoms  of  the 
world,  and  the  glory  of  them;  and  saith  unto  him.  All  these  things  will 
I  give  thee,  if  thou  wilt  fall  down  and  worship  me." 

FOURTH  PROPOSITION;  The  Devil  tempts  men  to  sin.  He 
is  the  ^'■tempter.''     (Compare  1  Thess.  3:  5.) 

(5)  I  Tim.  3:  7 — "Moreover  he  must  have  a  good  report  of  them 
which  are  without;  lest  he  fall  into  reproach  and  the  snare  of  the 
devil." 

2  Tim.  2:  26 — "And  that  they  may  recover  themselves  out  of  the 
snare  of  the  devil,  who  are  taken  captive  by  him  at  his  will." 

FIFTH  PROPOSITION':     The  Devil  lays  S7iares  for  meti. 

(6)  Acts  5:  3 — "  But  Peter  said,  Ananias,  why  hath  Satan  filled 
thine  heart,  to  keep  back  part  of  the  price  of  the  land  ?  " 

Jno.  13:  2 — "And  supper  being  ended,  the  devil  having  now  put 
into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray  him." 

SIXTH  PROPOSITION:  The  Devil  puts  wicked  purposes  into 
the  hearts  of  men. 

This  is,  of  course,  by  their  consent,  or  when  they  leave  an 
opening. 

Eph.  4:  27 — "Neither  give  place  to  the  devil."  Jas.  4:  7 — "Sub- 
mit yourselves  therefore  to  God.  Resist  the  devil,  and  he  will  flee 
from  you." 

(7)  Jno.  13:  27 — "  And  after  the  sop  Satan  entered  into  him.  Then 
said  Jesus  unto  him.  That  thou  doest,  do  quickly." 

SEVENTH  PROPOSITION:  The  Devil  personally  enters  into 
men. 

He  caricatures   God's   work.     (Jno.   14:  23.     Compare  also 
Eph.  2:  2  with  Phil.  2:  13.) 

(8)  2  Cor.  4:  4,  R.V. — "  In  whom  the  god  of  this  world  hath  blinded 
the  minds  of  the  unbelieving,  that  the  light  of  the  gospel  of  the  glory 
of  Christ,  who  is  the  image  of  God,  should  not  dawn  upon  them." 

EIGHTH  PROPOSITION:  Satan  blinds  the  minds  of  the  unbe- 
lieving that  the  light  of  the  gosjyel  of  the  glory  of  Christ,  who  is 
the  image  of  God,  may  not  dawn  upon  them. 


The  Abode  and  Work  of  Satan  529 

It  is  the  work  of  the  Holy  Spirit  to  illuminate  the  minds  of 
men — especially  believers — and  reveal  Jesus.  It  is  the  work  of 
the  Evil  One  to  blind  the  minds  of  men — especially  unbelievers — 
so  that  they  cannot  see  the  glory  that  is  in  Jesus.  It  is  for  each 
individual  to  say  to  the  work  of  which  he  will  surrender  himself. 
The  awful,  almost  incredible  blindness  of  men  who  are  intelligent 
on  other  subjects  to  the  simplest  and  plainest  truth  about  Christ 
is  due  to  this  blinding  work  of  Satan, 

(9)  Mark  4:  15— "And  these  are  they  by  the  way  side,  where  the 
word  is  sown;  but  when  they  have  heard,  Satan  cometh  immediately, 
and  taketh  away  the  word  that  was  sown  in  their  hearts." 

NINTH  PROPOSITION:  Satan  taketh  aicay  the  loord  out  of 
the  hearts  of  those  who  hear  it  but  do  not  understand  and  hold  it 
fast.     (See  Matt.  13:  19.) 

Wherever  the  word  is  preached  Satan  is  present,  either  in 
person  or  through  his  agents,  to  snatch  away  the  seed  sown.  It 
is  needful  for  us  to  pray  God  to  keep  guard  over  the  seed 
sown.  It  is  also  needful  to  hold  fast  to  the  truth  we  have  heard 
lest  Satan  snatch  it  away.  (Luke  8:  15,  R.V.)  It  is  the  work 
of  the  Spirit  to  "bring  to  remembrance"  what  Christ  has 
spoken.  (Jno.  14:  26.)  It  is  the  work  of  Satan  to  make  men 
forget  it.  The  world  and  the  flesh  are  quite  ready  to  co-operate 
with  the  Devil  in  this  work. 

(10)  Matt,  13;  39 — "The  enemy  that  sowed  them  is  the  devil;  the 
harvest  is  the  end  of  the  world;  and  the  reapers  are  the  angels." 

TENTH  PROPOSITION:  The  Devil  sows  tares  in  God's  field. 
The  field  here  is  the  world  (v.  38).  Satan  mixes  his  chil- 
dren up  with  God's.  He  does  this  also  in  the  visible  Church. 
Satan  is  ever  busy  corrupting  the  Church  and  it*,  doctrine.  He 
gets  the  woman  to  mix  the  leaven  in  the  children's  meal,  and  the 
rotten  stuff  goes  on  putrefying,  and  all  is  fermented.  (Com- 
pare Matt.  13:  33  and  1  Cor.  5:  6,  7.) 

(11)  2  Thess,  2:  9,  10,  R.V — "  Even  he,  whose  coming  is  according 
to  the  working  of  Satan  with  all  power  and  signs  and  lyiug  wonders,  and 
with  all  deceit  of  unrighteousness  for  them  that  are  perishing;  because 
they  received  not  the  love  of  the  truth,  that  they  might  be  saved." 

ELEVENTH  PROPOSITION:  Satan  will  give  power  to  the 
lawless  one  to  utterly  deceive  the  perishing,  those  who  receive  not 
the  love  of  truth. 


530  What  the  Bible  Teaches 

Men  can  have  truth  or  lies,  whichever  they  prefer.  If  they 
will  to  do  God's  will,  He  will  give  them  truth  (Jno.  7:  17,  R.V.), 
and  the  Spirit  will  guide  them  ultimately  into  all  the  truth. 
(Jno.  16:  13,  R.V.)  But  if  men  will  not  have  truth  Satan  will 
lead  them  step  by  step  into  all  manner  of  delusion  and  falsehood. 

(12)  2  Cor.  11:  14,  15 — "  And  no  marvel;  for  Satan  himself  is  trans- 
formed into  an  angel  of  light.  Therefore  it  is  no  great  thing  if  his 
ministers  also  be  transformed  as  the  ministers  of  righteousness;  whose 
end  shall  be  according  to  their  works." 

Rev.  3:  9 — "  Behold,  I  will  make  them  of  the  synagogue  of  Satan, 
which  say  they  are  Jews,  and  are  not,  but  do  lie;  behold,  I  will  make 
them  to  come  and  worship  before  thy  feet,  and  to  know  that  I  have 
loved  thee." 

TWELFTH  PROPOSITION:     Satan  has  his  ministers  and  his 

churches  to  carry  on  his  work. 

{13)  2  Cor.  12:  7 — "And  lest  I  should  be  exalted  above  measure 
through  the  abundance  of  the  revelations,  there  was  given  to  me  a 
thorn  in  the  flesh,  the  messenger  of  Satan  to  buffet  me,  lest  I  should 
be  exalted  above  measure." 

THIRTEENTH  PROPOSITION:     Satan,   by    his   messengers, 
buffets  Gods  servants. 

This,  however,  results  in  good  to  them.  It  keeps  them 
humble  and  drives  them  to  prayer.  (Compare  v.  8.) 

(14)  Zech.  3:  I — "  And  he  shewed  me  Joshua  the  high  priest  stand- 
ing before  the  angel  of  the  Lord,  and  Satan  standing  at  his  right  hand 
to  resist  him." 

Dan.  10:  13 — "  But  the  prince  of  the  kingdom  of  Persia  withstood 
me  one  and  twenty  days:  but,  lo,  Michael,  one  of  the  chief  princes, 
came  to  help  me;  and  I  remained  there  with  the  kings  of  Persia." 

FOURTEENTH  PROPOSITION:     Satan  resists  the  servants  of 
God  in  the  prosecution  of  their  work. 

(15)  I  Thess.  2  18,  R.V. — "  Because  we  would  fain  have  come  unto 
you,  I  Paul  once  and  again;  and  Satan  hindered  us." 

FIFTEENTH  PROPOSITION:     Satan  hinders  Christ's  servants 
in  the  carrying  out  of  their  desires. 

But  good  may  come  of  that.  This  hindering  of  Paul  going 
to  Thessalonica  gave  to  the  saints  there,  and  to  coming  genera- 
tions, this  precious  epistle. 


The  Abode  and  Work  of  Satan  531 

(16)  Luke  22:31 — "And  the  Lord  said,  Simon,  Simon,  behold, 
Satan  hath  desired  to  have  you,  that  he  may  sift  you  as  wheat." 

SIXTEENTH  PROPOSITION:     Satan  shakes  Chrises  disciples 
up  and  sifts  them. 

Only  good  comes  of  this  in  the  end.  Simon  came  out  of 
Satan's  merciless  sieve  purer  wheat  than  he  was  before.  Satan 
simply  succeeded  in  sifting  some  of  the  chaff  out  of  him. 
(Rom.  8:28.) 

(17)  Rev.  12:9,  10— "And  the  great  dragon  was  cast  out,  that  old 
serpent,  called  the  Devil,  and  Satan,  which  deceiveth  the  whole  world: 
he  was  cast  out  into  the  earth,  and  his  angels  were  cast  out  with  him. 
And  I  heard  a  loud  voice  saying  in  heaven,  Now  is  come  salvation,  and 
strength,  and  the  kingdom  of  our  God,  and  the  power  of  his  Christ: 
for  the  accuser  of  our  brethren  is  cast  down,  which  accused  them  be- 
fore our  God  day  and  night. 

SEVENTEENTH  PROPOSITION:     Satan  accuses  the  brethren 
before  God  day  and  night. 

The  Greek  word  for  "devil"  means  "traducer,"  "accuser," 
*' slanderer."     (Comp.  Job.  1:6-9;  2:3-5.) 

(18)  Rev.  2: 10 — "  Fear  none  of  those  things  which  thou  shalt  suf- 
fer: behold,  the  devil  shall  cast  some  of  you  into  prison,  that  ye  may 
be  tried;  and  ye  shall  have  tribulation  ten  days:  be  thou  faithful  unto 
death,  and  I  will  give  thee  a  crown  of  life." 

EIGHTEENTH    PROPOSITION:     The    Devil    casts    Christ's 
servants  into  prison. 

Only  good  need  come  of  that.  They  are  thus  tried  and  puri. 
Bed  and  obtain  the  crown  of  life. 


CHAPTER  IV. 

OUR  DUTY  REGARDING  THE  DEVIL,  AND  HIS  DESTINY. 
I.    Our  Duty  Regardiug  the  Devil. 

(i)     I  Pet.  5:  8,  R.V. — "  Be  sober,  be  watchful:  your  adversary  the 
devil,  as  a  roaring  lion,  walketh  about  seeking  whom  he  may  devour." 

FIRST  PROPOSITION:  The  fact  of  the  Devil's  existence,  ac- 
tivity and  power  should  make  us  circumspect  and  watchful. 

Carelessness  and  heedlessness  are  out  of  the  question  when 
such  an  enemy  is  abroad. 

(2)  Eph.  4:  27 — "  Neither  give  place  to  the  devil." 

SECOND  PROPOSITION:     We  must  give  noplace  to  the  Devil. 

He  is  ever  seeking  an  opening.  We  should  see  to  it  that  he 
gets  none.  The  context  (v.  26)  suggests  how  such  an  opening  is 
often  given — viz.,  by  being  angry  and  continuing  in  wrath.  This 
door  into  the  heart  is  a  favorite  one  with  the  Devil. 

(3)  Jas.  4:  7 — "Submit  yourselves  therefore  to  God.     Resist  the 
devil  and  he  will  flee  from  you." 

THIRD  PROPOSITION:     We  should  resist  the  Devil. 

Though  the  Devil  is  strong  it  is  ours  in  God's  strength,  and 
by  the  power  of  the  Word,  to  withstand  him.     (1  Jno.  2:  14.) 

(4)  Eph.  6:  II — "  Put  on  the  whole  armour  of  God,  that  ye  may  be 
able  to  stand  against  the  wiles  of  the  devil." 

FOURTH  PROPOSITION :  We  should  put  on  the  whole  armor 
of  God  that  we  may  be  able  to  stand  against  the  wiles  of  the 
Devil. 

What  that  armor  is,  is  fully  described  in  vv.  14-18: 
"  Stand  therefore,  having  your  loins  girt  about  with  truth,  and 
having  on  the  breast-plate  of  righteousness;  and  your  feet  shod 
with  the  preparation  of  the  gospel  of  peace;  above  all  taking  the 
shield  of  faith,  wherewith  ye  shall  be  able  to  quench  all  the  fiery 


Our  Duty  Regarding  the  Devil  and  His  Destiny       533 

darts  of  the  wicked.  And  take  the  helmet  of  salvation,  and  the 
sword  of  the  Spirit,  which  is  the  word  of  God:  Praying  always 
with  all  prayer  and  supplication  in  the  Spirit,  and  watching  there- 
unto with  all  perseverance  and  supplication  for  all  saints." 

Note.— I  Jno.  5:  18,  R.V.— "We  know  that  whosoever  is  begotten 
of  God  sinneth  not;  but  he  that  was  begotten  of  God  keepeth  him,  and 
the  evil  one  toucheth  him  not."  Col.  i:  13 — "Who  hath  delivered  us 
from  the  power  of  darkness,  and  hath  translated  us  into  the  kingdom  of 
his  dear  Son. " 

Christ  guardeth  and  delivereth  God's  children  from  the  Dev- 
il's power.     (Compare  also  Jno.  10:  28,  29.) 

II.    The  Devil's  Destiny. 

(i)  Gen.  3:  14—"  And  the  Lord  God  said  unto  the  serpent,  because 
thou  hast  done  this,  thou  art  cursed  above  all  cattle,  and  above  every 
beast  of  the  field;  upon  thy  belly  shalt  thou  go,  and  dust  shalt  thou  eat 
all  the  days  of  thy  life." 

FIRST  PROPOSITION:  Ever  since  he  tempted  man,  Satan  has 
been  under  an  especial  curse. 

The  serpent  does  not  share  in  the  coming  redemption  of  the 
animal  world.     He  shall  still  eat  dust.     (Is.  65:25.) 

(2)  Matt.  25:  41,  R.V. — "Then  shall  he  say  also  unto  them  on 
the  left  hand.  Depart  from  me,  ye  cursed,  into  the  eternal  fire  which  is 
prepared  for  the  devil  and  his  angels." 

SE  COND  PR  0 POSITION:  The  eternal  fire  is  prepared  for  the 
Devil  and  his  angels. 

(3)  I  Jno.  3.  8 — "  He  that  committeth  sin  is  of  the  devil;  for  the 
devil  sinneth  from  the  beginning.  For  this  purpose  the  Son  of  God 
was  manifested,  that  he  might  destroy  the  works  of  the  devil." 

THIRD  PROPOSITION:  The  Son  of  God  was  mamfested  that 
he  might  destroy  the  works  of  the  Devil.  Utter  failwe,  disap- 
pointment and  torment  awaits  him  on  every  hand. 

(4)  Heb.  2:  14,  R.V. — "  Since  then  the  children  are  sharers  in  flesh 
and  blood,  he  also  himself  in  like  manner  partook  of  the  same;  that 
through  death  he  might  bring  to  nought  him  that  had  the  power  of 
death,  that  is,  the  devil." 

FOURTH  PROPOSITION:  Jesus  Christ  has  already  brought 
him  to  naught  {or  made  him  utterly  ineffective)  through  His 
death. 


534  What  the  Bible  Teaches 

Satan's  power  was  utterly  undermined  and  doomed  by  the 
death  of  Christ. 

(5)  Col.  2:  15,  R.V. — "  Having  put  off  from  himself  the  principali- 
ties and  the  powers,  he  made  a  show  of  them  openly,  triumphing  over 
them  in  it." 

FIFTH  PROPOSITION:  Christ  made  an  open  show  of  Satan's 
hosts  and  triumphed  over  them  in  the  cross. 

(6)  Jno.  12:  31 — "  Now  is  the  judgment  of  this  world:  now  shall  the 
prince  of  this  world  be  cast  out." 

SIXTH  PROPOSITION:  By  Christ's  death  Satan,  as  thepritwe 
of  this  world,  was  cast  out. 

His  dominion  received  its  death  blow  at  Calvary.  The  act- 
ual casting  out  thus  secured  may  be  in  the  future,  but  the  death 
of  Christ  secured  it  and  it  is  now  assured.  Potentially  Satan  is 
already  cast  out.  He  is  an  ah-eady  conquered  enemy:  Luke 
10:18 — "And  he  said  unto  them,  I  beheld  Satan  as  lightning 
fall  from  heaven."     He  may  bother  us  still,  but  he  has  got  to  go. 

(8)  Rom.  16:  20 — "And  the  God  of  peace  shall  bruise  Satan  under 
your  feet  shortly." 

SEVENTH  PROPOSITION:  The  God  of  peace  shall  bruise 
Satan  under  our  feet  shortly. 

The  word  translated  "bruise"  is  a  very  strong  word,  mean- 
ing to  "  break"  or  "  break  in  pieces." 

(8)  Rev.  20:  1-3,  R.V. — "  And  I  saw  an  angel  coming  down  out  of 
heaven,  having  the  key  of  the  abyss  and  a  great  chain  in  his  hand. 
And  he  laid  hold  on  the  dragon,  the  old  serpent,  which  is  the  Devil  and 
Satan,  and  bound  him  for  a  thousand  years,  and  cast  him  into  the 
abyss,  and  shut  it,  and  sealed  it  over  him:  that  he  should  deceive  the 
nations  no  more,  until  the  thousand  years  should  be  finished:  after 
this  he  must  be  loosed  for  a  little  time." 

EIGHTH  PROPOSITION:  At  the  coming  of  Christ  Satan  shall 
be  botmd  with  a  great  chaiti  and  cast  into  the  abyss  for  a  thou- 
sand years. 

(9)  Rev.  20:  7,  8 — "And  when  the  thousand  years  are  finished, 
Satan  shall  be  loosed  out  of  his  prison,  and  shall  come  forth  to  deceive 
the  nations  which  are  in  the  four  corners  of  the  earth,  Gog  and  Magog, 
to  gather  them  together  to  the  war:  the  number  of  whom  is  as  the  sand 
of  the  sea." 


Our  Duty  Regarding  the  Devil  and  His  Destiny       535 

NINTH  PROPOSITION:  At  the  end  of  the  thousand  years 
Satan  shall  for  a  little  season  be  loosed  out  of  his  prison  and 
come  forth  to  deceive  the  nations. 

(10)  Rev.  20:  10,  R.V. — "And  the  devil  that  deceived  them  was 
cast  into  the  lake  of  fire  and  brimstone,  where  are  also  the  beast  and 
the  false  prophet;  and  they  shall  be  tormented  day  and  night  for  ever 
and  ever," 

TENTH  PROPOSITION:  Finally  the  Devil  shall  be  cast  into  the 
lake  of  fire  and  brimstone,  and  shall  be  tormented  day  and  night 
for  aver  and  ever. 


INDEX. 


Attributes  (Divine)  of  Christ:  Om- 
nipotence, omniscience,  omni- 
Eresence,  eternity  and  immuta- 
ility,  70-74. 

Ascension  or  Exaltation  of  Christ: 
Manner,  187-190;  results,  190-192. 

Adoption:  What  it  is,  recipients, 
time,  proof,  336-339. 

Assurance  (the  believer's)  of  salva- 
tion and  eternallife:  How  we  may 
know,  how  to  obtain  this  assur- 
ance,  479-484. 

Angels:  Nature  and  position,  num- 
ber, abode,  501-505;  work  of 
Angels,  506-509. 

B 

Baptism  with  the  Holy  Spirit,  269- 
280. 

Bible:  What  it  teaches  about  God, 
13-63;  what  it  teaches  about  Jesus 
Christ,  67-222;  what  it  teaches 
about  the  Holy  Spirit,  225-289; 
what  it  teaches  about  man,  293- 
498;  what  it  teaches  about  angels, 
501-509;  what  it  teaches  about 
the  Devil,    513-535. 


Christ  (See  under  head  of  Jesus 
Christ  in  this  index). 

Creation  by  Christ,  74. 

Character  of  Jesus  Christ:  Holiness, 
97-102. 

Compassion  of  Christ:  How  mani- 
fested,   123-127. 

Coming  again  of  Christ:  Fact,  192- 
195;  importance  of  the  doctrine, 
195-197;  manner,  197-205;  results, 
205-216;  time,  216-219;  questions, 
219-222. 


Divine   names   and    attributes   of 

Christ,  67-70. 
Divine    offices  of  Christ:   Creation, 

preservation,    forgiveness  of  sin, 

75-84. 


Divine  worship  to  be  given  to  Christ, 
81. 

Death  of  Christ:  Importance,  144- 
145;  purpose,  146-149;  for  whom 
did  he  die,  149-152;  results,  152- 
165. 

Deity  of  the  Holy  Spirit:  Divine  at- 
tributes and  works,  230-233. 

Distinction  of  the  Holy  Spirit  from 
the  Father  and  from  his  Son, 
Jesus  Christ,  234,  235. 

The  Devil  (see  the  word  Satan  in 
this  index). 

The  Deity  of  Christ,  67-83. 


Eternity  of  God,  21. 
Eternity  of  Christ,  73. 
Exaltation  of  Christ  (see  Ascensioa 
in  this  index). 


Faithfulness  of  God,  58;  extent  and 
manifestation,  59-60. 

Forgiveness  of  Sin  by  Christ,  75. 

Fall  of  Man:  Fact  and.  result, 296,297. 

Future  destiny  of  those  who  reject 
the  redemption  that  is  in  Jesus 
Christ,  303-314. 

Future  destiny  of  believers,  485-498. 

Faith:  Meaning,  saving  faith,  how 
manifested,  results,  how  to  get 
faith,  relation  of  faith  and  repent- 
ance, 362-383. 


God  as  Spirit,  13;  Manifestations 
of  God,  14;  The  Unity  of  God,  18; 
Nature  or  the  Divine  Unity,  18; 
The  Eternity  of  God,  22;  Immuta- 
bility of  God,  21;  Omnipresence, 
23;  Personality,  26;  God  as  Cre- 
ator, 27;  present  relation  to  the 
World,  27;  care  and  government, 
28;  Omnipotence  of  God,  31;  lim- 
ited by  his  will,  32;  Omniscience, 
32;  Holiness  of  God,  36;  how 
manifested,  37;  Love  of  God.  42; 
whom  does  God  love,  42.     Right- 


53S 


Index 


eousness  of  God,  48;  how  mani- 
tested,  49.  Mercy  of  God,  53; 
Faithfulness  of  God,  58. 

H 

Holiness  of  God,  36;  how  manifested, 
37;  practical  inferences  from  the 
doctrine  that  God  is  holy,  40. 

Human  Nature  of  Christ:  Names, 
physical  nature,  parentage,  limit- 
ations and  relation  to  God,  89-96. 

Holiness  of  Christ:  What  does  it 
mean  and  how  is  it  manifested, 
97-101;  witnesses,  102. 

Humility  of  Christ:  Fact  and  man- 
ifestation, 141-143. 

The  Holy  Spirit,  225-289;  Per- 
sonality, personal  qualities,  acts 
and  office,  226-230;  Deity,  Divine 
attributes,  works,  name,  230-233; 
distinction  of  the  Holy  Spirit 
from  the  Father  and  from  his  Son, 
Jesus  Christ,  234-235;  names, 
238-244;  work,  245-289. 

I 

Immutability  of  God,  21. 
Immutability  of  Christ,  74. 


Justice  of  God,  48;  how  manifested, 

49-  .  . 

Jesus  Christ:  Divinity,  Divine 
attributes,  67  70;  divine  offices, 
75-84;  subordination  of  the  Son 
to  the  Father,  85-88;  human  na- 
ture, 88-96;  character,  97-143; 
death,  144-165;  resurrection,  166- 
192;  ascension  or  exaltation,  187- 
192;  second  coming,  193-222. 

Justification:  Meaning,  how  are 
men  justified,  extent,  time,  results, 
315-323- 

L 

Love  of  God,  42:  whom  does  God 
love,  42;  how  is  this  love  mani- 
fested, 44. 

Loving-kindness  of  God,  53. 

Love  of  Jesus  Christ  to  God,  the 
Father,  103-107. 

Love  of  Jesus  Christ  to  men,  mani- 
festations, 107-120. 

Love  of  Christ  for  souls,  120-122. 

Love  to  God:  Importance,  how  man- 
ifested; results,  how  to  get  love  to 
God,  384-387. 

Love  to  Christ:   Importance,  how 


manifested;  results,  how  attained, 
388-392. 
Love  to  man:  What  it  is;  objects  of 
Christian   love:     how  love,    how 
manifested;  importance,  393-407. 

M 

Mercy  of  God,  53;  towards  whom 
and  how  is  it  manifested,   54-55. 

Meekness  of  Christ,  139-141. 

Man,  293-498:  Original  condition, 
293-295;  the  fall,  296-297;  present 
standing  before  God,  298-302;  fu- 
ture destiny,  303-314;  justification, 
315-323;  the  new  birth,  324-335; 
adoption,  336-339;  sanctincation, 
340-351;  repentance,  352-361; 
faith,  362-383;  love  to  God,  384- 
387;  love  to  Christ,  388-392;  love 
to  man,  393-407;  prayer,  408-455; 
thanksgiving,  456-470;  worship, 
471-478;  assurance  of  salvation 
and  eternal  life,  479-484;  future 
destiny  of  believers,  485-498. 

N 
Names  of  the  Holy  Spirit,  238-244. 
The  New  Birth:  What  it  is,  results, 
necessity,  manner,  324-335. 

O 

Omnipresence  of  God,  23. 

Omnipotence  of  God,  30;  limited  by 
his  will,  31. 

Omniscience  of  God,  32;  what  God 
knows,  33. 

Omnipotence,  omniscience  and  om- 
nipresence of  Christ,  70-73. 

Offices  (divine)  of  Christ,  75, 

Original  condition  of  man,  creation, 
intellectual  and  moral  state,  293- 
295. 


Personality  of  God,  25. 

Prayerfulness  of  Christ: When,  why, 
with  whom,  what  for  ?  128-138. 

Personality  of  the  Holy  Spirit.  Qual- 
ities, acts,  office,  225-229. 

Present  standing  of  man  before  God, 
298-302. 

Prayer:  Who  can  pray  so  that  God 
will  hear,  408-416;  to  whom  to 
pray,  416-418;  for  whom  to  pray, 
418-423;  when  to  pray,  424-428; 
where  and  what,  428-445;  how, 
445-452;  hinderances  and  results, 
452-455- 


Index 


539 


R 

Righteousness  of  God,  48;  how  man- 
ifested, 48, 

Raising  of  the  dead  by  Christ,  76; 
subordination  of  the  Son  to  the 
Father,  85. 

Resurrection  of  Christ:  External  and 
internal  proofs,  circumstantial  evi- 
dence, 166-175;  the  importance  of 
the  resurrection,  176-178;  manner, 
178-180;  results,  180-186. 

Repentance:  Importance,  what  it  is, 
how  manifested,  results,  how  ef- 
fected, 352-361. 


Selfexistence  of  God,  22. 

Sin:    Forgiveness  of  sin  by  Christ, 

75. 

Subordination  of  the  Son  to  the 
Father,  85-88. 

Second  coming  of  Christ  (see  com- 
ing again  of  Christ  in  this  index). 

Subordination  of  the  Spirit  to  the 
Father  and  the  Son,  236-237. 

Sanctification:  Meaning,  how  are 
men  sanctified,  time,  results,  340- 
351. 

Satan:  Existence,  nature,  position 
and  character,  513-525;  abode  and 
work  of  Satan,  526-531;  duty  re- 
garding the  devil  and  his  destiny, 
532-535- 


Sin  through  the  fall  of  man,  296-297; 
present  condition  of  man  through 
sin,  298-302;  future  destiny  of  the 
unbeliever  and  unrepentant,  303- 
314- 


Thanksgiving:  Duty, to  whom  to  give 
thanks,  acceptable  thanks,  456- 
461;  for  what  to  render  thanks  and 
when  to  give  them,  461-468;  how^ 
to  return  thanks,  468-470. 

U 

Unity  of  God,  18. 

W 

The  work  of  the  Holy  Spirit:  In  the 
universe,  man  and  the  believefj 
245-268;  work  of  the  Holy  Spirit 
in  prophets  and  apostles,  281- 
286;  in  Jesus  Christ,  287-289. 

Worship:  What  it  is,  whom  to  wor- 
ship, the  duty,  471-474;  where, 
how,  results,  475-478. 

Work  of  Angels:  Work  in  behalf  of 
the  heirs  of  salvation,  law  given 
through  angels,  pi"eseiice  with  the 
Lord  at  his  commg,  executioners 
of  God's  wrath  toward  the  wicked, 
506-509. 


16 


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